Kingdom, Grace, Judgment: Paradox, Outrage, and Vindication in the Parables of Jesus

Paradox,Outrage,andVindicationintheParablesofJesus

ROBERTFARRARCAPON

ContentsAWordaboutParables1

THEPARABLES

OFTHEKINGDOM

PART1PARABLESANDTHEPARADOXOFPOWER13

ONERight-handedandLeft-handedPower15

TwoTheFrameoftheGospelPicture26

THREETheTemptationandtheAscension33

PART2THEPARABLESOFTHEKINGDOM45

FOURTheMinistrybeforetheParables47

FIVETheSower:TheWatershedoftheParables54

sixTheSower,Continued62

SEVENTheLampandtheGrowingSeed75

EIGHTTheWeeds83

NINETheMustardSeedandtheLeaven94

TENTheInterpretationoftheWeeds105

ELEVENTheTreasureandthePearl113

TWELVETheNet124

Epilogue138

THEPARABLES

OFGRACE

ONEIntroduction149

AParableofTheologyandFaith

TWoDeathandResurrection155

TheTouchstoneoftheParablesofGraceTHREETheFirstParableofGrace167

TheCoinintheFish'sMouth

FOURLosingastheMechanismofGrace179

TheLostSheep

FIVEDeath,Resurrection,andForgiveness189

TheUnforgivingServant

SIXLosingasWinning201

TheProloguetotheGoodSamaritanSEVENTheFirstoftheMisnamedParables209

TheGoodSamaritan

EIGHTGraceMoreThanJudgment219

FromtheFriendatMidnighttotheRichFoolNINEFruitfulnessoutofDeath236

TheWatchfulServantsandtheBarrenFigTreeTENInterludeon

anObjection252

WhyNotLifeRatherThanDeath?

ELEVENBacktoDeath,Lastness,andLostness258

TheMustardSeed,theYeast,andtheNarrowDoorTWELVEDeathandtheParty272

TheTransitiontotheGreatBanquetTHIRTEENThePartyParables285

TheGreatBanquetandtheProdigalSonFOURTEENTheHardestParable302

TheUnjustSteward

FIFTEENDeathandFaith310

LazarusandDives

SIXTEENTheScandaloftheGospel318

TheReturningServant,theTenLepers,andtheVultures

SEVENTEENGodasAnti-hero329

TheUnjustJudge

EIGHTEENDeathandResurrectionOneLastTime337

ThePhariseeandthePublican

THEPARABLES

OFJUDGMENT

ONEIntroduction347

InclusionbeforeExclusionastheTouchstoneoftheParablesofJudgment

TwoTheSovereignLight358

JesusastheUncondemningJudge

THREEDeathastheEngineofjudgment372

TheManBornBlind

TheGoodShepherd

JesusonDivorceandCelibacy

JesusandtheLittleChildren

TheRichYoungMan

FOURARhapsodyofUnsuccess386

TheCurseofRiches

TheEyeoftheNeedle

TheLaborersintheVineyard

FIVEResurrectionandjudgment398

TheRaisingofLazarus

sixTheOnsetoftheHurricane412

TheFinalPredictionofthePassionJamesandJohn

BlindBartimaeus

Zacchaeus

TheParableoftheCoins

SEVENGod'sActioninHistory426

PalmSunday

TheWeepingoverJerusalem

TheCleansingoftheTemple

TheCursingoftheFigTree

EIGHTTheEyeoftheHurricane441

TheQuestionofJesus'Authority

TheTwoSons

TheWickedTenants

NINETheDelugeofJudgmentbyMercy455

TheKing'sSon'sWedding

TENTheWatersofJudgmentRise466

TheAuthoritiesChallengeJesus

TheSynopticApocalypse

ELEVENTheFloodofJudgmentbyMercy479

TheFigTree

TheFlood

TheFaithfulServantandtheBadServantTWELVETheEndoftheStorm(I)490

TheWiseandFoolishVirgins

THIRTEENTheEndoftheStorm(II)502

TheTalents

TheSheepandtheGoats

FOURTEENEpilogue513

AWordaboutParables

bookabouttheparablesofJesusfacestwoobstaclesattheoutset.Thefirstandmoretroublesome,oddlyenough,isfamiliarity.Mostpeople,onreadingtheGospels' assertion that "Jesus spoke in parables," assume they know exactlywhatismeant."Oh,yes,"theysay,"andawonderfulteachingdeviceitwas,too.Allthoseunforgettablestorieswe'resofondof,liketheGoodSamaritanandtheProdigal Son." Yet their enthusiasm is narrowly based. Jesus' use of theparabolicmethod can hardly be limited to themere handful of instances theyrememberasentertaining,agreeable,simple,andclear.Someofhisparablesarenotstories;manyarenotagreeable;mostarecomplex;andagoodpercentageofthemproducemoreconfusionthanunderstanding.

Mostofthisbook,therefore,willbedevotedtotheremovaloftheobstacleofa too-facile familiarity. Jesus spoke in strange, bizarre, disturbing ways. Hebalkedatalmostnocomparison,howeverirreverentorunrefined.Apparently,hefoundnothingoddaboutholdingup,asamirrortoGod'sways,amixedbagofquestionablecharacters:anunjustjudge,asavageking,atipsyslaveowner,anunfair employer, and even a man who gives help only to bona-fide pests.Furthermore,Jesusnotonlyspokeinparables;he thought inparables,acted inparables, and regularly insisted thatwhat hewasproclaiming couldnot be setforth in any way other than in parables. He was practically an ambulatoryparableinandofhimself.hecursedfigtrees,walkedonwater,plantedcoinsinfishes'mouths,andforhisfinalact,sailedupintoacloud.Inshort,thisbookisnotaroutine,piousreviewoftheparables;rather,itisafresh,adventurouslookattheparabolicwordsandactsofJesusinthelargerlightoftheirentiregospelandbiblicalcontext.

Mentioning theBible as awhole, however, bringsme to the second of theobstacles: the doubt that exists in the minds of many people as to whether

anythingfreshoradventurouscaneverbesaidaboutScripturebyonewho,asIdo,viewsitasinspiredbyGod.Letmetrytoremovethatdifficultybymakingmyownpositionclear.

"Idobelieve theHolyScripturesof theOldandNewTestaments tobe theWord of God and to contain all things necessary to salvation...." So read thewordsoftheordinationoaththatItookmanyyearsagoandthatIamstillhappyto keep. I suppose itmay sound, to both believer and unbeliever, like one ofthosebell-book-and-candlepronouncementsdesigned to enddiscussion,but asfarasIamconcerned,itwasandstillistheessentialpreconditionofmybiblicalstudy.PreciselybecauseitforbidstheneglectofeventheoddestbitofScripture,Ifinditnothinglessthanthetaprootofanendlesslyrefreshingopennesstoallthewonderful,perplexing,andintriguingwordsbywhichtheWordhimselfhasspoken.

AcceptingtheBibleasinspiredisabit likereceivinganentirecollectionofone's grandfather's writings. Suppose, for example, that on opening such atreasure, I found it to contain everything my grandfather ever wrote: letters,poems, recipes, essays, short stories, diaries, family histories. And supposefurther that Iwas fullyconvincednotonly that theywereauthenticallyhisbutthathehadsentthemfortheexpresspurposeofprovidingmewitheverythinghewanted me to know both about himself and about our relationship. Far fromputting an end tomy studyofhiswords, those convictionswouldbe theverythingthatstartedmewrestlingwiththeminearnest.

And not just to be able to spout his words or to confirm what I alreadythought.Indeed,Iwouldbewelladvisedtoapproachthemwithasopenamindaspossible,alwaysreadytositloosetowhatIhaddecidedabouthimandsimplyto listen tohim.Itshouldbeonlyafter longstudyandrepeatedreadings thatIwould dare to concludewhat any particular passagemeant, let alonewhat theentire thrust of his writing was. With such a wildly various collection, therewouldalwaysbeatemptationtoletmyownsenseofwhathewasuptogetinthewayofwhathehimselfreallyhadinmind.

Imight, forexample,decide that,whilehisbriefaphorisms layclose to the

heartoftheman,hislongerstorieshadlittletoteachmeabouthim.Thatwouldbeamistake;allthatthisconclusionwouldactuallyshowwasthatIhadalikingfor agreeable bits of information served up on small plates but balked at thelaborof trying to takehismeaningwhenheexpressedhimselfbyputtingonafeast of strange fictions.Or Imight decide that only his seriousmetaphysicalwritings,andnothisstricturesontheproperwaytomakegravy,trulyrevealedtheman.Inthecaseofthisparticulargrandfather,thatwouldbeanevenbiggermistake: if therewas ever a placewhere he disclosed himself as the lover ofcreation he really was, it was in the kitchen. Without a willingness to wadethroughhisrecipes,areaderwouldmissagoodhalfofhischarm.

SotoowithScripture.OftenwhenpeopletrytosaywhattheBibleisabout,theylettheirownmindsetrideroughshodoverwhatactuallyliesonthepages.For examples: convinced in advance that theBible is aboutGodorMorals orReligion or Spirituality or Salvation or some other capital-letter Subject, theyfeelcompelledtointerpreteverythinginitinacommensurateway.Toadegree,ofcourse,thatisaperfectlyproperapproach,butithassomecatchestoit.Foronething,itputstheirnotionofwhatGod,orMorals,orReligion,orwhateverisall about in the position of calling the tune as towhatScripturemaypossiblymean-orevenofbeingthedecidingfactorastowhethertheycanlistentowhatit is saying at all. Jesus, for example,was rejected by his contemporaries notbecauseheclaimedtobetheMessiahbutbecause,intheirview,hedidn'tmakea suitablymessianic claim. "Too bad forGod," they seemed to say. "HemaywantadyingChrist,butwehappentoknowthatChristsdon'tdie."

Foranotherthing,people'snotionsofthereallybigscripturalSubjectcanbequitebesidethepoint.Suppose,bywayofillustration,theyweretodecidethattheBibleisabookaboutGod.Harmlessenough,youthink?Lookathowmanydifficultiesevensoapparentlycorrectastatementcangivethem-andhowmanyotherwise open scriptural doors it forces them to close. Such a position caneasilyleadthemtoexpectthatoneverypagetheywillfindthesubjectofGodaddressed-or if it isnot, that theywillfindtheresomeothersubject that isatleast worthy of him (as they understand worthiness, of course). But that is atrickyproposition.IntheGospelofJohn,weread,"NomanhasseenGodatanytime;theonlybegottenSon[manytextsreadGod],whoisinthebosomofthe

Father,hehassaidthelastwordabouthim"(1:18).OnlyJesus,apparently,isthefullrevelationofwhatGodisanddoes;anynotionswecomeupwitharealwayspartial,frequentlymisleading,andsometimescompletelyoffthemark.

IntheBible,asamatteroffact,Goddoessomanyungodlythings-likenotremembering our sins, erasing the quite correct handwriting against us, andbecomingsin forus - that theonlysafecourse is tocome toScripturewithasfew stipulations as possible. God used his own stylemanual, not ours, in thepromulgationofhisWord.

Openness,therefore,isthemajorrequirementforapproachingtheScriptures.And nowhere in theBible is an un-made-upmindmore called for thanwhenreadingtheparablesofJesus.Indeed,ifIwereforcedtogiveashortanswertothequestion"WhatistheBibleasawholeabout?"IthinkIwouldignoreallthesubjectsmentionedsofarandbasemyreplysquarelyonthoseparables.Iftheyhave a single subject at all, it is quite plainly thekingdomofGod.Therefore,even thoughmyanswerwould sound likenousual formulationat all, Iwouldsay that the Bible is about the mystery of the kingdom - a mystery that, bydefinition, is something well hidden and not at all likely to be grasped byplausibility-lovingminds.

Jesus, when he was asked why he constantly used parables, why he sohabitually resorted to roundabout, analogical devices in his teaching -why, infact, he said almost nothing without a parable - answered that he taught thecrowdsthatwaypreciselyinorder that"seeingtheymightnotseeandhearingtheymightnotunderstand"(Mark4:12).Trueenough,whenhewasalonewithhisdisciples,hespokemoreplainly-givingthem,heclaimed,nothinglessthanthemysteryitself.Butitishardtoseethatsuchdirectnesshadadifferentresult.On three separate occasions, for instance, he spoke quite clearly about thecertainlyofhisdyingandrisingatJerusalem,butwhenhecametothosemightyactsthemselves,hisdisciplesmightaswellneverhaveheardawordhesaid.Themystery of the kingdom, it seems, is a radical mystery: even when you tellpeopleaboutitinsomanywords,itremainspermanentlyintractabletoalltheirattemptstomakesenseofit.

Inanycase,acloseexaminationofJesus'parablesmaywellbethebestwaywe have of ensuring that we will be listening to what he himself has to say,insteadofwhatwearepreparedtohear-provided,thatis,wearewillingtotakenoteofthealmostperversewayinwhichheusedparables.

Speakingincomparisonsandteachingbymeansofstoriesare,ofcourse,twooftheoldestinstructionaltechniquesintheworld.AndinthehandsofalmostallinstructorsexceptJesus, theyarearelativelystraightforwardpieceofbusiness.Take an example: aprofessor is trying togivehis students some ideaofwhatgoesoninsidetheatom.Butbecauseneitherhenortheycanactuallyseewhathe is talking about, he uses a comparison: the electrons, he tells them, arewhirling around the nucleus as the planetswhirl around the sun.The studentssuddenly see light where there was only darkness before, and the professorretiresfromtheclassroomtogratefulapplause.

WithJesus,however,thedeviceofparabolicutteranceisusednottoexplainthingstopeople'ssatisfactionbuttocallattentiontotheunsatisfactorinessofalltheirpreviousexplanationsandunderstandings.Hadhebeentheprofessorintheillustration, he would probably have pushed the comparison to its ultimate,mind-bogglingconclusion,namely,thatasthesolarsystemismostlygreattractsofemptyspace,so too ismatter.What theyhadpreviously thoughtofassolidstuffconsistsalmostentirelyofholes.Hewould,inotherwords,havedonemoretoupsethisstudents'understandingthantogiveitahelpinghand.

Watch an actual instance ofJesus at his parabolic best. In the eighteenthchapterof theGospelofLuke,wefindhimaddressingagroupofpeoplewhoare smuglycontent in their confidence that theyareup standingcitizens - andwho are convinced that anyone not exactly like themselves has no chance ofmakingitintoGod'sguestregister.SohetellsthemtheparableofthePhariseeandthePublican.Notenotonlywhataninsultingstoryitis,butalsohowsmalltheprospectsarethathisaudiencewilleverbeabletogetpastitsdetailstoitspoint. Far frombeing an illustration that shines an understanding they alreadyhaveonsomethingtheyhaven'tyetfiguredout,itisonethatisguaranteedtopopeverycircuitbreakerintheirminds.

God,Jesusinformsthem,isnottheleastbitinterestedintheirwonderfullistsofmoralandreligiousaccomplishments.Imaginethesceneforamoment.Youcanalmosthearthereactionformingintheirminds:"Whatdoyoumean,God'snot interested?We have read the Scriptures - with particular attention to thecommandments.Wehappentoknowheisabsolutelywildaboutfasting,tithing,andnotcommittingadultery."ButJesusignoresthemandpressestheparableforallitsworth.NotonlyisGodgoingtotakeadimviewofalltheirhighscoresinthebehavingandbelievingcompetition;heis,infact,goingtobestowthegoldmedal on an out-and-out crookwho justwaltzes into the temple, stares at hisshoelaces,anddoesnothingmorethanadmitasmuch.

Butsincethatisnotatallhisaudience'snotionofhowGodshouldbehave-since,suddenly,theynowseeonlydarknesswherebeforetheythoughttheyhadsome light - since, in short, the professor has now explained something theyhaveanutterdreadofunderstanding,he retires from theclassroom tonothingbuthissesandboos.

Onthewayout,however,justtomakesuretheyhavenotbeenincompletelyconfused,heunburdenshimselfofthreemorepiecesofunwelcomeinstruction.First,he informsthemthat thekingdomofGodwillbegiventobabiessoonerthan to respectable religionists; second that a camelwillgo throughaneedle'seye sooner than a solid citizen will get into the kingdom; and third, that hehimself,themessianic"SonofMan,"isabouttofulfillhismessiahshipbydyingasacommoncriminal.

Trueenough,thislastpronouncementwasfairlyunparabolicandwasactuallyaddressedtothedisciplesonly.Butonceagain,straighttalkaboutthemysteryofthekingdomproducednotonebitmoreunderstanding.AsLukeobservedwhenhewrappedupthewholeepisode:"Thedisciplesdidnotunderstandanyofthesethings;themeaningofthewordswashiddenfromthem,andtheydidnotknowwhatJesuswastalkingabout"(Luke18:34).SomuchfortheutterancesofJesusasteachingaids.

G.K.Chesterton,whowasamasterof theapt illustration,oncegavesomesardonicadviceaboutthelimitationsofparabolicdiscourse.Hesaidthatifyou

give people an analogy that they claim they do not understand, you shouldgraciouslyofferthemanother.Iftheysaytheydon'tunderstandthateither,youshouldobligethemwithathird.Butfromthereon,Chestertonsaid,iftheystillinsist they do not understand, the only thing left is to praise them for the onetruththeydohaveagripon:"Yes,"youtellthem,"thatisquitecorrect.Youdonotunderstand."

Toputitsimply,JesusbeganwhereChestertonleftoff.Inresortingsooftento parables, his main point was that any understanding of the kingdom hishearerscouldcomeupwithwouldbeamisunderstanding.Mention"messiah"tothem,and theywouldpictureakingonhorseback,notacarpenteronacross;mention "forgiveness" and theywould start setting up rules aboutwhen it ranout.FromJesus'pointofview,thesoonertheirmisguidedmindshadthepropsknocked from under them, the better. After all their yammer about howGodshouldorshouldn'trunhisownoperation,gettingthemjusttostandtherewiththeireyespoppedandtheirmouthsshutwouldbeagiantstepforward.

We,ofcourse,aftertwothousandyears'exposuretoScriptureingeneralandtheGospelsinparticular,mightbetemptedtothinkofourselvesaslesslikelytoneedsuchhard-nosed,parabolic tutelage.ButJesusstillgives it tous.Despiteourillusionsofunderstandinghimbetterthanhisfirsthearersdid,wevindicatehischosenmethodbymisnaming-and thusmisunderstanding-even themostbeloved and familiar parables. The Prodigal Son, for example, is not about aboy'svices; it isaboutafather'sforgiveness.TheLaborersintheVineyardarebynomeansthecentralcharactersinthestory;theyarehardlymorethanstick-figures used by Jesus to rub his hearers' noses in the outrageous grace of avineyardownerwhogivesequalpayforunequalwork.AndifthereisaChrist-figure in the parable of the Good Samaritan, it is not the Samaritan but thebattered,half-deadmanontheground.Ourrelationshipsaredefined,theparableinsists, by the one who walks through our history as victim, not as medicineman.AllthoseGoodSamMedicalCentersshouldreallyhavebeennamedManWho Fell Among Thieves Hospitals; it is the patients in their sufferings anddeaths,notthehelpinwhitecoats,wholookmorelikeJesusonthecross.JesusdrivesthesamepointhomeintheparableoftheGreatJudgment:itispreciselyinthehungry,thethirsty,theestranged,thenaked,thesick,andtheimprisoned

thatwefind,orignore,theSaviorhimself.

With a track record of misunderstandings like those, therefore, we shouldprobablymakeasfewclaimsaspossibleandbecontenttotakeuptheparablesfromscratch,beginningwiththeworditself.

TheGreekforparable isparabole.As faras theGospelsareconcerned, thewordoccursonlyinMatthew,Mark,andLuke.John,infrequently,usesanotherword,paroimia("adage,"or"darksaying").Althoughparoimiahasoccasionallybeen translated"parable,"neither theGreekwordparabolenoranyparables intheusualsenseappearintheFourthGospel.

Etymologically, a parabola is simply a comparison, a putting of one thingbeside another to make a point. On its face, it refers to the simple teachingdevicethatJesussooftentransformedintosomethingthatmystifiedmorethanitinformed. But standing the parabolic method on its head was not the onlypeculiarity in his use of it.His "parables" comprise farmore than the specificutterances that the Gospel writers refer to by that name, and they occur in asurprisingvarietyofforms.

For example, some of the parables are little more than one-liners, briefcomparisonsstatingthatthekingdomofGodislikethingsnooneeverdreamedof comparing it to: yeast,mustard seed, buried treasure secured by craftiness,fabulous jewelry purchased bymortgaging everything.Onmany occasions, ofcourse, Jesus lengthened and developed the parable form into the short butmarvelouslycomplete stories towhichwenormallygive thename.Yet foralltheircharmandsimplicity,hisstory-parablesarenotonebitlessbaffling.Onceagain, they set forth comparisons that tend to make mincemeat of people'sreligiousexpectations.Badpeoplearerewarded(thePublican,theProdigal,theUnjustSteward);goodpeoplearescolded (thePharisee, theElderBrother, theDiligentWorkers);God'sresponsetoprayerislikenedtoamangettingridofanuisance(theFriendatMidnight);andingeneral,everybody'sideaofwhooughtto be first or last is liberally dousedwith coldwater (theWedding Feast, theGreatJudgment,LazarusandDives,theNarrowDoor).

Atother times, Jesus tookhis comparisons simply as he found them in theworldaroundhim.Hewassuchaninveteratedevoteeoflikeningthingstoeachotherthatthesecasualparablesoftenseemtobelittlemorethanhisnaturalhabitofspeaking.Forexample,hecouldmockinglycontrastpeople'sdisinterestinthecomingkingdomwiththeirkeenenthusiasmforweather-prediction.Orhecouldtakesomemoreorlesscurrentevent,likethecollapseoftheTowerofSiloam,and use it to illustrate a point. Finally, he was not above the occasionaldramatizedparable inwhichhemadehis comparisonsnot bymeansofwordsbutbyactingthemout-forinstance,theCursingoftheFigTreeandtheCoinintheFish'sMouth.

Inanycase,speakinginparableswassecondnature toJesus,anditquicklybecame the hallmark of his teaching style.At the beginning of theGospel ofMark in fact - afteronly ahandfulof statements actually calledparableshavebeenrecorded-theauthorsaysthatJesususedmanyotherparables,andthathewouldnotspeaktothepeoplewithoutusingaparable(Mark4:33-34).Clearlythen,ifwewanttoheartheactualtickingofJesus'mind,wecanhardlydobetterthantostudyhisparabolicwordsandactsoverandover-withourmindsopennotonlytolearningbuttojoy.

THEPARABLES

OFTHEKINGDOM

PARTONE

ParablesandtheParadoxofPower

CHAPTERONE

Right-handedandLefthandedPower

fewpagesback,Igrudginglygaveashortanswertothequestion.ofwhattheBibleisabout.IfScripturehasasinglesubjectatall,Isaid,itisthemysteryofthekingdomofGod.NowIwanttoreformulatethatanswerinawaythatwillbringusnotonlytotheparablesofJesusbutalsototheclassificationIproposetouse indiscussing them.If Imaytryyourpatience justabit, letmedo itbythrowingyoualong,slowcurve.

Most authors tip their hand as to what they are really up to in their lastchapters.TheHolySpirit,itseemstome,isnoexception.ThelastbookoftheBible is a gold mine of images for what God has had in mind all along.Therefore,Icanthinkofnobetterwayofreformulatingmyanswerthantoleanheavilyon the imageryof theRevelationofSt. John theDivine.Accordingly,my new version of what the Bible is about reads as follows: it is about themysterybywhichthepowerofGodworkstoformthisworldintotheHolyCity,the New Jerusalem that comes down out of heaven from God, prepared as abrideadornedforherhusband.

Note, if you will, how much distance that puts between us and certaincustomarynotionsofthemainsubjectofScripture.Itmeansthatitisnotaboutsomeplace else called heaven, nor about somebody at a distance called God.Rather,itisaboutthisplacehere,inallitsthisnessandplaciness,andabouttheintimate and immediate Holy One who, at no distance from us at all, movesmysteriouslytomakecreationtruebothtoitselfandtohim.That,Itakeit,istheforceofphraseslike"thecityofGod"and"thekingdomofGod."TheysaytomethattheBibleisconcernedwiththeperfectingofwhatGodmade,notwiththetrashingofit-withtheresurrectionofitsnativeharmoniesandorders,not

with the replacement of them by something alien. To be sure, "city" and"kingdom"aredifferentimages,withdifferinglightstoshedonthemystery;butbecause they are both suchmarvelously earthy revelations ofwhatGodwantsthisworldtobecome,Iintendtousetheminterchangeablythroughoutthisbook.

Inanycase,whether in termsofcityorkingdom, thequestion immediatelyarises,"HowdoesGodgetthejobdone?WhatdoestheBiblehavetosayaboutthewayheuseshispowertoachievehisends?"

Ontheoreticalpresumptions,ofcourse,Godhasallthepowerheneedstodoanything he wants any time he chooses. But such theorizing is a veryunscripturalway to approach the subject. It has exactly that let's-sit-the-Bible-down-and-read-it-a-theology-lecture attitude that does nothing but producefrustration with what is actually in the book. Come to Scripture with a nice,respectable notion of an omnipotentGod and seewhat it gets you. Problems,that'swhat.Problemslike:IfGodhastheabilitytoturntheworldintothecity,why is he taking his own sweet time about it? Or: If the Bible is about analmighty,allsmartGod,whyis itsofullofdivineindirectionanddelay?Ortosay it flat out: If God wants to turn this messed-up world into a city or akingdom,why doesn't he just knock some heads together, put all the baddiesunderalarge,flatrock,andgetonwiththejob?

The Bible does, of course, have one recorded instance of God's havingproposed just such harsh treatment: the narrative of the Flood in theBook ofGenesis.Buteven thatstory -especially thatstory -has littlecomfort in it fortheologybuffswholiketheiromnipotencestraightup.Noticehowitgoes.

God, having found all human attempts to build the city hopeless, decidessimply towash everybody butNoah down the drain.By the end of the story,however-whenthefinal,scripturalpointoftheepisodeismade-itturnsouttoreveal a different notion of power entirely:God says he is never going to doanythinglikethatagain.Hesaysthathisanswertotheevilthatkeepstheworldfrom becoming the city of God will not, paradoxically, involve directintervention on behalf of the city. Instead, he makes a covenant ofnonintervention with the world: he sets his bow in the cloud - the symbolic

development ofwhich could be either that he hangs all his effectiveweaponsagainstwickednessupon thewall or,morebizarrely still, thathepoints themskyward,athimselfinsteadofus.

Afterthat-totheconsternationofgenerationsoftub-thumpersforahard-lineGod - the Bible becomes practically a rhapsody of indirection. God tellsAbraham that he still intends to build the city but proposes an exceedinglystrangewayofgoingaboutit.Hesayshehasinfallibleplansfortheredeemedcommunitybutthenproceedstoinsistitbeformednotatsomereasonablesite,but on the road - and among the future childrenof amanwhohasn't a singledescendant to his name. Furthermore, even when Abraham's childlessness isremediedandGoddoes indeedhaveapeoplewithwhom tobuild thecity,hemakes them spend an inordinate amount of time in slavery, wandering, andwarfarebeforeheselectsasuitablepieceofrealestatefortheventure.Finally,whenhedoesgetaround toproviding themwithanactual location, it remainstheirs(rathertenuouslyatthat)foronlyafewhundredyears-hardlylonger,itseems, than he felt necessary to engrave Jerusalem as an image on theircorporate imagination. They certainly did not possess it long enough, or withsufficientsuccess,foranyonetoclaimthatthecitydefinitivelyhadbeenbuilt.

AsChristians believe, though,Goddid eventually showupon thepropertyhimselffortheexpresspurposeofcompletingtheproject.InthepersonofJesus,themessianicKing,heannouncedthathewasbringinginthekingdomand, ingeneral, accomplishingonceand for all every last eternalpurposeheeverhadfortheworld.And,asChristiansalsobelieve,hedidjustthat.Butattheendofallthedoing,hesimplydisappeared,leaving-asfarasanybodyhasbeenabletosee in the two thousand or so years since - no apparent city, no effectivekingdomabletomaketheworldstraightenupandflyright.Thewholeoperationbeganasamystery,continuedasamystery,cametofruitionasamystery,andtothisdaycontinuestofunctionasamystery.SinceNoah,Godhasevidentlyhadalmostnointerestinusingdirectpowertofixuptheworld.

Why? you ask. Well, the first answer is, I don't know, and neither doesanyoneelse.God'sreasonsareevenmorehiddenthanhismethods.ButIhaveseenenoughoftheresultsofdirectinterventiontomakemerathergladthathe

seems,forwhateverreason,tohavelostinterestinit.

Direct,straightline,interveningpowerdoes,ofcourse,havemanyuses.Withit, you can lift the spaghetti from the plate to yourmouth,wipe the sauce offyour slacks, carry them to the dry cleaners, and perhaps even make enoughmoneytoransomthemback.Indeed,straightlinepower("usetheforceyouneedtogettheresultyouwant")isresponsibleforalmosteverythingthathappensintheworld.Andthebeautyofitis,itworks.Fromremovingthedustwithaclothto removingyour enemywith aAS, it achieves its ends in sensible, effective,easilyunderstoodways.

Unfortunately,ithasawhoppinglimitation.Ifyoutaketheviewthatoneofthe chief objects in life is to remain in loving relationshipswith other people,straightlinepowerbecomesuseless.Oh, admittedly, you can snatchyourbabyboyaway from the edgeof a cliff andnothaveabroken relationshiponyourhands.But just try interferingwithhisplansfor theseasonwhenhe is twenty,andseewhathappens,especiallyifhischosenplansplayhavocwithyourown.Supposehemakesunauthorizeduseofyourcar,andyouusealittlestraightlineverbal power to scare him out of doing it again.Well and good.But supposefurther thathedoesitagainanyway-andagainandagainandagain.Whatdoyoudonextifyouarecommittedtostraightlinepower?Youraiseyourvoicealittlemorenastilyeach time tillyoucan'tshoutany louder.Andthenyoubeathim (if you are stronger than he is) until you can't beat any harder.Then youchainhimtoaradiatortill....Butyouseethepoint.Atsomeveryearlycruxinthatdifficult,personalrelationship,thewholethingwillbedestroyedunlessyou-who, on any reasonable view, should be allowed to use straightline power -simplyrefusetouseit;unless,inotherwords,youdecidethatinsteadofdishingout justifiable pain and punishment, you arewilling, quite foolishly, to take abeatingyourself.

Butsuchaparadoxicalexerciseofpower,pleasenote,isahundredandeightydegrees away from the straightline variety. It is, to introduce a phrase fromLuther, lefthanded power. Unlike the power of the right hand (which,interestingly enough, is governed by the logical, plausibility-loving lefthemisphereofthebrain),lefthandedpowerisguidedbythemoreintuitive,open,

and imaginative right side of the brain. Lefthanded power, in other words, ispreciselyparadoxicalpower:power that looks forall theworld likeweakness,interventionthatseemsindistinguishablefromnonintervention.Morethanthat,itisguaranteedtostopnodeterminedevildoerswhatsoever.Itmight,ofcourse,touchandsoftentheirhearts.Butthenagain,itmightnot.Itcertainlydidn'tforJesus;andifyoudecidetouseit,youshouldbequiteclearthatitprobablywon'tforyoueither.Theonlythingitdoesinsureisthatyouwillnot-evenafteryourchin has beenbashed in - havemade themistake of closing any interpersonaldoorsfromyourside.

Whichmaynot,atfirstglance,seemlikemuchofathingtoinsure,letalonelikeanexerciseworthyofthenameofpower.Butwhenyoucometothinkofit,itispower-somuchpower,infact,thatitistheonlythingintheworldthatevilcan't touch. God in Christ died forgiving. With the dead body of Jesus, hewedgedopenthedoorbetweenhimselfandtheworldandsaid,"There!Justtryandgetmetotakethatback!"

Andhereiswherethislong,slowcurvestartstocurlinovertheplate.Justas,in the whole of the Bible, it takes a while before God's preference forparadoxicalratherthanstraightlinepowermanifestsitself-justasGodseemstodoalotofright-handedpushingandshovingbeforehedoesthelefthandedbutultimatelysavingthingonthecross-sotooitseemsthat,forquitesometime,JesusputshimselfforthintheGospelsasaplausible,intervening,advice-giving,miracleworkingMessiahbeforehefinallyrevealshimselfasadying,rising,anddisappearing one. Indeed, it is one of the premises of this book that if theparables are examined in the contextof thedevelopmentof Jesus' thinkingonthesubjectsofpoweranditsuse,lightwillbeshedbothonthemandonhim.

Accordingly, I divide the parables into three groups. The first group - theshort, almost one-sentence parables of the kingdom that occur in theGospelsprior to the Feeding of the Five Thousand - is the subject of this book. Insubsequentvolumes, I shalldealwith the longer, story-lengthparablesofgrace(as I shall call them) thatoccurbetween theFeedingand theTriumphalEntryintoJerusalem,andwiththestern,strangeparablesofjudgmentthattheGospelwriterssetmostlybetweentheEntryandtheCrucifixion.

One question about this classification arises immediately: Why make theFeedingoftheFiveThousandapivotalpoint?Well,firstofall,becauseitistheonlymiracleof Jesus that is reported in all fourGospels; better andcloser-to-the-event minds than yours or mine have already singled it out for uniqueattention.Butsecond,ifitisexaminedclosely,itturnsouttobepivotalnotonlyinpeople'sattitudestowardJesusbutalsoinhisownthinkingabouthimself.

NoonecanproveanythingaboutJesus'innermost,unexpressedthoughts,ofcourse,butjustforamomentconsiderthis.IntheearlypartofhisministryJesusputhimselfforthprettymuchasthekindofmessiahpeoplecouldtakealikingto: a wonder-working rabbi who, by a combination of miracles and goodteaching,soundedliketheanswertoeverybody'sprayers.Butevenatthestarthedidnotbuy into that formulacompletely.Hismiracleswereoftenfollowedbysternwarningsnot tomake them (or him)known - hardly the sort of thing todelighttheheartofasensiblepressagent-andhisteachingwaslargelygiveninparables nobody understood. From the very beginning, in other words, Jesusseems tohavehadsecond thoughtsabout thestyle inwhichhewasexercisingpower, and especially about how that style might easily give people theimpressionhewasengagedinlittlemorethanapatchjobontheworld.

Butthereismore.Unlikemanymiracleworkerswhoactuallymakeapointofofferingtoworkmiracles-orwhoatleastgivetheimpressionthatmiraclesarewhatit'sallaboutandstaketheirclaimtoattentionpreciselyonthatbasis-Jesusiscuriouslyreluctantaboutdoinghis"signs."(Animportantnotehere:theGreekword usually translated "miracle" does not have miraculous overtones; it issimply theordinarywordfor"sign,"semeion.)NotonlydoesJesusplaydownhis signs; it almost seems that he doesn't do them unless they are practicallywrungoutofhimbyothers.He looks forall theworld likeakindofwalkingcafeteria tableofpowerfromwhichpeopleservethemselveswithhardlyaby-your-leave. (The woman with the issue of blood who, unbeknownst to Jesus,touched the hem of his garment is perhaps the clearest case; but the"involuntariness,"oratleasttheoffhandednessofhismiracles,ismanifesttimeandagain.)

And - to come to the point at last - I think it is in theFeedingof theFive

Thousand that his reluctance about giving signs becomes decisivelymanifest.Consider:At the end of a long day in themiddle of nowhere, Jesus' disciplescomeandnaghimabouttheobviousfactsthatitislateandthathehasahungrycrowdonhishands.Theirsuggestionistosendthepeoplepackingbeforeitgetsdark; but Jesus, seemingly exhausted by the day, tells them to handlemattersthemselves and go buy some food. They complain they don't have enoughmoney.Theyevengivehimacaterer'sestimateof thecost.Finally,as ifhe ismoreinterestedinsolvingtheirproblemthanthecrowd's,hereluctantlyinvolveshimself in theproject."Howmuchfoodhaveyouactuallygot?"heasks them.Theysay,"Fiveloavesandtwofishes."

Therest,ofcourse,ishistory.Butcananyoneseriouslyconcludefromsuchanaccount that theFeedingwaspartofhismasterplanfor theday?Doesn't itreadasifhesimplydraggedhisfeetaslongashecouldbeforedoinganything-asifitwasonlywhennothingelseworkedthathefinallyuncoveredhimselfasthe messianic cafeteria counter and let them take as much as they wanted?Indeed,itseemsthatevenwhilethemiraclewasinprogresshemadeaslittleofitaspossible:nohocus-pocus,nolongprayers,noholyexhortations-justbreakitupandpassitout.Thewholethingwassounderplayedthatthebreadprobablyreached the back row of the crowd before the first row figured outwhatwashappening.

But-andhereiswheretheFeedingmanifestsitspivotalnature-alltherowseventuallydidfigureitout.Andwhentheydid,Jesus'reactionwastobecomesomethingverylikeunglued.MatthewandMarkdepicthimhurriedlyorderinghisdisciplestogetintotheboatandgoonaheadofhimtoBethsaida.InJohn,thedisciplesseem toembarkof theirownaccord,but thepeople in thecrowdstayaroundwithavengeance.Theygetthebrilliantideathatanybodywhocanproducefoodlikethatoughttobemadeking-byforce,ifnecessary.

Inanycase,thenextthingJesusdoesistosendthecrowdawayandheadforthehillshimself.Heprays.Foralongtime.Meanwhile,astormcomesuponthelake (Jesus could see the disciples having trouble rowing, so this had to besometimebeforedark).Sowhatdoeshedo?Hekeepsonpraying. In fact, heprays till between three and six in the morning; at which point, according to

Mark,hewalksoutonthewatertohisdisciplesandactsasifheisgoingtopassthemby.Needlesstosay,theydoalittlethinkingaboutghostsandthenproceedstraight to rather a lot of screaming. Jesus simply tells them to cheer up: "It'sme," he says, "don't be afraid." Once again, the rest is history: not only thecalmingof thestorm,but thedisciples' sudden realization that theyweremoreafraidofhimthanofanywindthateverblew.

But I think something else is also history: the galvanizing effect thewholedayandnighthadonJesus'thoughtsaboutmessiahshipandpower.ItseemstomethatfromtheFeedingoftheFiveThousandon,hehadamuchfirmergriponthetruththattheMessiahwasnotgoingtosavetheworldbymiraculous,Band-Aidinterventions:astormcalmedhere,acrowdfedthere,amother-in-lawcuredback down the road. Rather, it was going to be saved bymeans of a deeper,darker,lefthandedmystery,atthecenterofwhichlayhisowndeath.

In any case, it is only after the Feeding that his talk about dying actuallybegins. In Luke it starts a mere three verses later, at 9:2 1. In Matthew, theFeeding is in chapter 14 and the first prophecy of his death in chapter 16. InMark,thechaptersare6and8respectively.Inallthree,moreover,thedeath-talkis immediately followed by the Transfiguration - and that, of course, by thedownhill slide of his once-upbeat career into themystery ofGoodFriday andEaster.

Whichbringsus toasecondquestion -perhapsdifficulty isabetterword -thatChristians sometimeshavewhen it is suggested that Jesus' thinking abouthis life and work actually underwent development during the course of hisministry.Because theybelievehe is infactGodincarnate, theyhaveproblemswith such an apparent limitation of the divine omniscience. Their belief leadsthem, unless they formulate their theology about it very carefully indeed, tothink thatdevelopment is somehowanunsuitableprocess for theRedeemer toundergo.

What theyneed todo,ofcourse, is tomakesomedistinctions.Jesus,as theWordmadeflesh, isbothGodandmanandhepossessesbothofthosenatures"without confusion,without change,without division, andwithout separation"

(to use the words of the Chalcedonian definition). That means, among otherthings,thatwhileitisperfectlypropertousetheattributesofeithernaturewhenyou are talking about the Person who is both (for instance: the carpenter ofNazarethmade theworld;God died on the cross), youmust be careful not toscramblethetwonatureswhenyouarespeakingofhoweachoneoperatesinitsownpropersphere(thus:God,asGod,doesnotdie;Jesus,inhishumanmind,isnotomniscient).

ThefactthatJesusisGodinmanmeansexactlythat:heistrueGod,genuineDeity,inanequallygenuineandthereforecomplete,evenmerehumanity.Inhisdivinemind, forexample,God theSon- theSecondPersonof theTrinity, theIncarnateLord - knows absolutely everything; but in his humanmind - in theonlymind, we believe, throughwhich that same Lord finally, authoritatively,andpersonallyrevealshimselfinthisworld-Jesuscannothelpbutbeabsolutelyignorantof,say,first-centuryChinese,modernFrench,Jeffersoniandemocracy,andnuclearphysics.Theinevitableconditionofahistoricalincarnation-thathemusthaveaparticularhumanbodyandmindinanequallyparticularplaceandtime-precludeshisbeingeitherSupermanorMr.Know-It-All.

Theupshotof this is that someChristians, failing tomakesuchdistinctionsrigorouslyenough,fall intothetrapofthinkingthatifJesusisreallyGod,it issomehowunfittingorevenirreverenttopositanydevelopmentatall,eveninhishumanmind. They feel obliged tomaintain that, right from the beginning, hehadeverything figuredout completelyand that anyapparentdevelopments inhisawarenessweresimplyduetothewayhedeferredtoourslow-wittednessbydolingouthisrevelationspiecebypiece.Buttoputitthatwayistoexposetheirfallacy."Fromwhatbeginning?"suchtheologiansshouldbeasked.Presumably,theyarethinkingofthebeginningofhispublicministryorperhapsofthosefirstwords of his at age twelve when he told his parents he had to be "about hisFather'sbusiness."Butthoseareplainlynotbeginningsenough.

Backattherealbeginningofhisearthlyministry-attheannunciation,say,orin thestableatBethlehem-howmuchdidheknowaboutanything?Notonlywas he ignorant, in the only humanmind he had, of Chinese and French; hedidn't evenknowAramaic.That knowledge, sincehewas trulyhuman,would

comeonlyinthewayitcametoalltheothertrulyhumanlittleboysbornatthesametime:bythenaturalprocessesofhumandevelopment.

More to the point, as a baby he was equally ignorant not only of theimplausible,lefthandedstyleofexercisingpower,butevenofthesimpler,morelogical,right-handedone.Trulyorthodox,classicalChristiantheologydoesnotrequire us to posit for Jesus a humanmind thatworks by freakish stunts.WemaypositalltheinfluencesoftheHolySpirituponhimthatwecareto,butitissimplyagainsttherulestoturnthatmindintoathirdsomething-or-otherthatisneither divine nor human. Jesus has two unconfused, unchanged, undivided,unseparatednaturesinonePerson.Heisnotametaphysicalscrambledegg.

Thischapter,however,isrunningthedangerofbecomingnothingbutaseriesoflong,slowcurves,soletmeenditwithonepitchrighttothestrikezone.Thelast four paragraphs have been about theology - an enterprise that, despite theoftentimes homicidal urgencyChristians attach to it, has yet to save anybody.WhatsavesusisJesus,andthewaywelayholdofthatsalvationisbyfaith.Andfaithissomethingthat,throughoutthisbook,IshallresolutelyrefusetoletmeananythingotherthantrustingJesus.Itissimplysayingyestohimratherthanno.It is, at its root, a mere "uh-huh" to him personally. It does not necessarilyinvolveanyparticulartheologicalstructureorformulation;itdoesnotentailanyparticulardegreeofemotionalfervor;andaboveall, itdoesnotdependonanyspecific repertoire of good works - physical, mental, or moral. It's Just "Yes,Jesus," tillwedie - just letting thepowerofhis resurrectiondo, inourdeaths,whatithasalreadydoneinhis.

Mypurposeinsayingthissostrongly,however,isnotsimplytoalertyoutosomelittlebandofintellectualscalledtheologianswhomaytrytotalkyouintothinkingotherwise.Suchtypesexist,ofcourse,buttheyareusuallysuchboresthatalltheydoistalkyououtofwantingeventobreathe.No,thereasonformyvehemenceisthatallofusaretheologians.Everyoneofuswouldratherchoosethe right-handed logicalities of theology over the lefthandedmystery of faith.Anydayoftheweek-andtwiceonSundays,oftenenough-wewilllaborwithmightandmaintotaketheonlythingthatcansaveanyoneandreduceittoasetoftheologicalclubrulesdesignedtoexcludealmosteveryone.

Christian theology,however, never is andnever canbe anythingmore thanthethoughtsthatChristianshave(aloneorwithothers)aftertheyhavesaidyestoJesus.Sure,itcanbeathrillingsubject.Ofcourse,itissomethingyoucandowellorbadly-orevengetrightorwrong.Andnaturally,it isoneofthegreatfun things to do on weekends when your kidney stones aren't acting up.Actually,itisalmostexactlylikeanotherimportanthumansubjectthatmeetsallthesamecriteria:wind-surfing.Everybodyadmires it,andplentyofpeople tryit.Butthenumberofpeoplewhocandoitwellisevensmallerthanthenumberwhocandoitwithoutmakingfoolsofthemselves.

Trust Jesus, then. After that, theologize all you want. Just don't lose yoursenseof humor if your theological surfboarddeposits youunceremoniously inthedrink.

CHAPTERTWO

TheFrameoftheGospelPicture

eforemovingon to theparablesof thekingdom,I think it is important tospendalittlemoretimedrivinghometheideathattheministryofJesus,takeninits entirety, is the manifestation of God's deep preference for a left-handed,mysteriousexerciseofpowerasopposedtoaright-handed,plausibleone.AndIthink that's so because while it is obvious from the Gospels that Jesus' realprogram - his ultimate saving actiononbehalf of theworld - is his death andresurrection,toomanyChristiansseemexcessivelyfondofpreachingadifferentmessage. They talk as if hismiraculous cures and assorted other right-handedinterventionsweretheheartofhisprogram.Whattheydonotsay,butwhattheNewTestamentclearlymaintains,isthathisdisplaysofstraight-linepowerwerenothisprogramatall,butonlythesignsofit.

Considerthereforethetwo"parabolicevents"-asIshallcallthemhere-withwhichtheGospelwritersactuallyframethewholeofJesus'activeministry:theTemptationintheWildernessandtheAscentintoHeaven.Bothdealspecificallywith the messianic use of power. In the former, the devil pleads (ratherconvincingly, too) for Jesus to do three altogether sensible things: to use hismighttoturnstonesintobread(andbyextension,todosomethingusefulabouthumanhunger); todisplayhispoweroverdeath inawell-stagedspectacle thatwouldgetpeople'sattention;andlastandmostimportant,tousethedevil'sowneminently practical, right-handed methods for getting the world to shape up.Moreover,attheAscension,thedisciples-whoevenaslateasfortydaysafterthe Resurrection still seem not to have grasped what Jesus spent three yearstelling them - askhim ifhewillnowat lastput aside themysteryandopenlyrestorethekingdomtoIsrael.TowhichJesusgivestwoanswers.Thefirst isa

rebuke: suchmatters, he tells them, are not theirs to know. The second is anaction:tounderscorethefactthatwhatheisdoingwillnotbedoneinanysuchrecognizablefashion,hesimplyascendsanddisappears.

Twosetsofquestionsariseoutofthelastparagraph.Youmaywellwonderwhether I haven't perhaps overstated myself about the "framing" function ofthese two episodes, and youmay have your doubts as to the propriety ofmycallingthem"parabolicevents."Letmedealwitheachprobleminorder.

I am aware that the Temptation story appears only in Matthew, Mark(briefly),andLuke. ItsabsencefromJohn,however,doesnotdetract frommythesis.JohnomitsanumberofimportanteventsinJesus'life,buthedealswiththeir import or ramifications in other ways and contexts. He does not, forexample, include anarrationof the institutionof theEucharist; yethedevotesmore space (chapters 13 through 17) to the Last Supper than the other threewritersputtogether.

Notonlythat,butinchapter6,aftertheFeedingoftheFiveThousand,Johnincludes the very cornerstone of eucharistic doctrine: Jesus' proclamation ofhimself as the Bread of Life. Accordingly, my own disposition when I findsomething "missing" from John is to look for the place (or places) where heworks it inunderanotherguise.TheTransfiguration, for instance,seems tobeadumbratedbyJohn inJesus'greathigh-priestlyprayer inchapter17.Nootherplace in the Gospels better manifests in discourse what the Transfigurationaccount in the synoptics portrays in narrative, namely, that Jesus' divine unitywiththeFatheristheveryfoundationofhisrelationshipwithboththedisciplesandtheworld.

In thecaseof theTemptationnarrative, therefore,weneed toaskwhere itsequivalentoccursinJohn.Isthereanyplacewherethesamedebateoverpoweroccurs-wheretemptingvoicesurgeJesustouseplausible,right-handedpowerand where he responds by dragging his feet with mysterious left-handedresponses?

When you put the question that way, the answer becomes obvious: the

JohannineTemptation is contained, like the Johannine eucharistic passages, inchapter6oftheGospel.Consider:ThecrowdthatwitnessedtheFeedingoftheFive Thousand catches up with Jesus the next day in Capernaum and startsfeeding him all sorts of straight-lines in the hope that hewill respondwith apublic commitment to using his now-obvious power in an intelligible, right-handed way. Their whole performance is worthy of the devil himself: withcondescending pieties fronting for their firm belief that they, and not Jesus,knowbesthowtorunatightmessianicship,theypresshimharderandhardertomakesomeplausibledemonstration.

"Ourancestorsatemannainthedesert,"theyremindhim."Whatwillyoudotomatch that?" Jesus, though, retreats deeper and deeper intomystery: "WhatMosesgaveyou,"hetellsthem,"wasnotthebreadfromheaven;Iamthebreadof life."Andhecontinues in thatveinuntilhe losesnotonlyhisaudiencebutmanyofhisdisciplesaswell.

Attheendonlythetwelveareleft-andwithonlydumb,blindfaithkeepingthem there at that.When Jesus asks them if they, too,want togo away,Peteranswers,"Lord, towhomcanwego?Youhave thewordsofeternal life."ButPeter,unableasusualtokeepquiet,goesontoblowhiscommitmentwithsomegratuitousbabble:" ...andwehavebelievedandknownthatyouare theHolyOneofGod."Hadhestoppedat"believe,"itmighthavebeenallright,buttheclaim to know simply gave Jesus the willies. It made him jump straight tothinking thatevenamonghischosen twelve therewasadevil -aworshiperofintelligible, right-handed power who would sooner or later betray him. John,therefore,nolessthanMatthew,Mark,andLuke,doesfulljusticetothedevilishtrialoftheMessiah.

Butifthatmuchcanbesaidforafour-Gospel,full-courtpressasregardstheTemptation,what about theAscension? In particular,what about the fact thatonlyLukeseemstorecordit?

Once again it strikesme that the omission of theAscension fromMatthewandMarkandespecially fromJohn ismoreapparent than real.Asamatteroffact, Imakemysameargument: inoneformoranother,all fourGospelshave

the equivalent of theAscension. For example, although the literal business ofJesus' going up in the air is notmentioned inMatthew 28:16-20, the passagedescribes anotherwise identical hilltopdeparture scene.Andas I have said, itseemstomethatitispreciselydeparturethatliesattherootofJesus'paraboliclastact.

InMark,ontheotherhand,althoughtheAscensiondoesnotappearinsomeof the oldest and best manuscript sources of the Gospels (some of thesemanuscriptshaveMarkendatchapter16,verse8,evenbeforetheresurrectionappearanceshaveoccurred), itdoesappearat16:19 inmanyother sources.Atthe very least,whatever the explanationmay have been for its omission fromcertainfourth-centurymanuscripts,therewasastrongfeelingonthepartoftheearlychurch-thegroupthat,pleasenote,hadincluded"ascendedintoheaven"initsbaptismalcreedmuchearlier-thattheAscensionscenesimplyhadtobeincludedinMark.

Since the Lucan record of Jesus' being "taken up into heaven" is perfectlyclear(Luke24:51andActs1:9), that leavesonlytheGospelofJohntoreckonwith.Asbefore,Iinvokemyprincipleoflookingforimportantmissingmaterialin the Fourth Gospel by trying to discover where John dealt with the subjectthematicallyratherthannarratively.AndwhenIdothat,farfromfindingJohntohave the least space of all devoted to theAscension, I find him, hands-downonceagain,tohavethemost.AllthroughthediscourseattheLastSupper(John13-17),Je-sus returns over and over to the theme of his departure. True, thegeniusofJohnfordealingwithseveralthingsatonceissuchthatagooddealofwhat Jesus says applies asmuch to his crucifixion and death as it does to hisascension. But an equally great deal of it is pure departure talk: "Yet a littlewhileandtheworldwillseemenomore"(14:19);"Iamleaving,butIwillcomebacktoyou"(14:28);"ItisbetterforyouthatIgoaway"(16:7);"Father,nowIamcomingtoyou"(17:13).

Accordingly, I find the Ascension just as essential a piece of GospelframeworkastheTemptation:both,itseemstome,areactedparablesofpoweraimedatdrivinghome-oneattheendofJesus'ministryandoneatthebeginning-aclear lessonabouthowhispower isnotgoing tobeused.Takenseriously,

theycangoalongwaytowardkeepingourotherwiseeasilyderailedtheologicallocomotivessecurelyontheGospeltrack.

That leavesonly thequestionofwhether calling them"parabolic events" issuitabletotheirimportance.Trueenough,suchaphrase,inthehandsofcertainbiblicalcritics,couldbeabitoff-putting;someofthemusetheword"parabolic"to excuse themselves from the unpleasant prospect of having to deal withmiraculousepisodesasactualevents.That,however,isnotmyintention.Letmemake my own position clear by examining first the Ascension, then theTemptation.

The critics I refer to usually say something like this: In Jesus' time, peoplethoughtheavenwas literallyup;we,however,havingabandoned the flat-earththeory, know that it is not a "place" at all - at least not oneyou can reachbytraveling fromhere to there.Thus, they argue, the storyof theAscensionwasprobably made up by Luke, or somebody, to provide a suitably parabolicinterpretation of the obvious fact that Jesus wasn't around anymore after thegreatfortydays.

Ihaveanumberofobjectionstothatkindoffast-and-looseshuffle.Thefirstis:IfthecriticsarewillingtogiveLukecreditforbeingbrightenoughtothinkuptheparableoftheAscension,whyaretheyunwillingtogiveJesuscreditforhavingtheclevernessandtheabilitytoactitout?Theanswer,ofcourse,isthatthey have a prejudice against miracles and will do almost anything to avoidhaving to posit one as a legitimate, historical event. They are entitled to thatprejudice;but theyarenot, formymoney,entitled toput it forthasapieceofbiblicalcriticism.TheAscensionjustsitsthereonthepagesofLuke,obstinatelyrefusing to get out of the text. They don't have to like it, but they should doeveryone the favor of acknowledging that their dislike is based on an a prioriphilosophicaljudgmentandnotonScriptureitself.

My second objection proceeds from that. The veneer of scientificrespectabilitytheyputontheirargument("Heavencan'tpossiblybejustup")isanother dodge. Of course heaven isn't up. But if you are going to act out acosmicallysignificantdeparture,youhave-eveninthetwentieth-firstcentury-

achoiceofonly threedirections:up,down,orsideways.Of thoseonlyuphastheparabolicsignificanceyouareafter.Downimpliestheexactoppositeofwhatyouwanttosymbolize,andsidewaysmightmakepeoplethinkonlythatyouhadmovedtoGrandRapids.

Finally, itseemssillyforthesedebaterstomentiontheflat-earthround-earthcontroversy. Their whole argument attacks only a straw man.Whatever yourviewofterrestrialandcelestialmechanics,neitherScripturenorsoundtheologyrequiresyoutogetJesusanyfurtherspatiallythanthefirstcloud.Afterthat,theAscension as an event in thisworld is over, and the cosmic significance of itbecomes-asitwasmeanttobeallalong-themainthing.

SoIamperfectlyhappytotaketheAscensionasanevent,andIamequallycomfortable trying to plumb its parabolic significances to my heart's content.The two activities do not conflict in anyway. Indeed, they absolutely requireeach other. If you insist on the Ascension as amere happening, youmiss itsmeaning;ifyouharponlyonitsmeaning,youcutitofffromhistory-whichistheonlyarenainwhichGodhasrevealedtous,parabolicallyorotherwise,hispurpose.

TheTemptation,on theotherhand,presents fewerproblems.Onceagain, itjust sits thereon thepages, refusing to apologize for its presence.Tobe sure,criticswhohaveaprioriobjectionstothedevilwilltry,asalways,toclaimthatthe episode was the product of a fertile imagination rather than an actualhappening. But that is an instance of letting your prejudices carry you into atotallypointlessenterprise.

Firstofall,unlessyouareabsolutelybentondoubtingtheobvious,themostlikely candidate to have had that fertile imagination and to have disclosed theTemptationstorywasJesushimself.(Thedevilisapossibilitytoo,ofcourse,butsinceneitherthecriticsnormyselfwantstobecaughtdeadadvocatingthatone,let itpass.)Presumably, therefore, itwasJesuswhowas theoriginalsourceoftheTemptationnarrative.

Second, unless you are unwilling to give Jesus' parabolic abilities asmuch

credithereaselsewhere,it isaltogetherreasonabletoexpectthatinrecountingthewholeexperienceofbeingtemptedbythedevil,hewouldcastitinsuitablenarrative form. It might even be, of course, that the three temptationsenumeratedwereinfacttheveryonesthatoccurred.Indeed,itmaywellhavebeenthateverydetailintheepisodeliterallytookplaceinsomespecific"there"and"then."Butnoneofthoseproblemsiseithercapableofsolutionorimportanttosolve.ThesignificanceofthewholenarrationisJesus'disclosureofthegreatdebateovermessianicpower,asheexperiencedit.Whetherittookplaceat3:00P.M. or in Jerusalem or on a mountaintop or simply in his mind is quitesecondarytothefactthatitoccurredinhispersonattheinstigationofsomebodyor something that had a deep interest in turning the mystery of saving, left-handedpowerintojustanotherright-handed,strongarmjobthatwouldleavetheworldstillontheskids.

Finally, thereis thequestionofwhenJesusinformedthedisciplesabouttheTemptation.Noonecanproveanything.TheGospelwriterssimplythreadintheaccount of it right at the beginning of hisministry, and there is no reason todoubtthatthat iswhenithappened.Butitseemstomequitelikelythatthat isnot when he told them about it. They had enough trouble grasping relativelysimpleparabolicmaterialliketheSower,theYeast,andtherest.Evenwhenheinformed them later, in somanywords, about his impending and utterly left-handedplantodieandrise,theystillfailedtocomprehend.SomyownchoiceforthepointatwhichJesusfilledtheminabouttheTemptationisthegreatfortydaysbetween theResurrectionand theAscension. Itwasprecisely then,whenhisrenunciationofright-handedpowerwasalmostasclearlyrevealedasiteverwouldbe, that theywouldhave thebest chanceof finally seeingwhathewastalkingabout.

In any case, both theTemptation and theAscension seem to bear up fairlywell as parabolic events that frame an equally parable-filled history. Both areabout the subject of power, and if I am evenwarm inmy hunch aboutwhenJesusrevealedthem,eachmaywellhaveagoodbitoftheothermixedupinit.Timenowtoexaminethemindetail.

CHAPTERTHREE

TheTemptationandtheAscension

he first thing to note about the Temptation of Jesus is that it happenedundertheguidanceoftheSpirit.Mark,whomentionsitbylittlemorethantitle(Mark1:12-13),neverthelessmanagestoincludeavividreference:theSpirit,hesays, drives out (RSV) - or even throws out: ekbdllei - Jesus into the desert.MatthewandLuke,whospelloutthespecifictemptations,saythatJesuswasled(anechthe,egeto)bytheSpirit(Matt.4:1;Luke4:1).Allofthemagree,though,thatJesusdidnotjustwanderintohisconfrontationwiththedevil.Themeetingis clearly portrayed as part of a larger plan - a plan, please note, that Jesus'humanmindmayverywellnothavebeenprivytobeforetheevent.

Which raises once again a theological consideration that needs constantemphasis. Jesus,webelieve, is indeed trulydivineand trulyhuman.But thosetwonatures,whileinseparablyjoinedinGodtheSon,theSecondPersonoftheTrinity, are distinct andunconfused.The IncarnateLord is not amishmashofdivinityandhumanity.ThereisnotascrapofhumannatureinhisGodhead,andmost important here, there is not a smitch of deity in hismanhood, anymorethanthereisinyoursormine.Hecametosaveus,inournature,nottoputonsome flashy, theandric, superhuman performance thatwould be fundamentallyirrelevanttoourcondition.

Accordingly,whenthedeityofJesusactsorimpingesuponhishumanity,itdoes so not in the order of nature - not by souping up his humanity intosomething more than human - but in the order ofgrace: that is, by divineinfluencesthatempowerhumannaturebutdonottamperwithit.InScriptureitispreciselytheHolySpirit,theThirdPersonoftheTrinity,whoisgivencreditfor enabling and guiding the humanity of Jesus. For example, Jesus casts out

demons not bymeans of somemore-than-human power that he has in and ofhimself,butbytheSpirit-by,asheputsit,theFingerofGod.

Therefore, when we talk about the development ofJesus' messianicconsciousness,weshouldstaylight-yearsawayfromanysuggestionthathehadakindof trapdoorbetweenhisdivineandhumanminds.Weshouldavoid, inotherwords,thehumanity-destroyingtrickofpositingleaksfromhisdeityintohishumanity.TheinfluenceoftheSpiritalone-actinguponhishumannatureinnofundamentallydifferentwaythanitdoesonours-isquitesufficient:itcoversallthebiblicalbases;itprovidesforallthedivine"informing"weeverneedtospeakof;anditdoessowithoutturningJesusintoSuperman.

Indeed,theSupermananalogyisaperfectillustrationofwhatJesusisnot.Heis not from another planet but from this one.He does not have, in his humannature,powersbeyondthoseofmortalmen; instead,he is justasmortalasweare. Neither is he immune to any of our other debilities and limitations: nothunger, not thirst, not exhaustion, not exasperation, certainly not speedinglocomotives, and probably not even the common cold. Above all, he is bornamongusasClarkKent;helivesamongusasClarkKent;hediesasClarkKent;andhecomesforthfromthetombasClarkKent-notassomealienhotshotinblue tightswho,at thecrucialmoment, junkshisClarkKentness in favorofasnappier,nonhumanstyleofbeing.

Furthermore, theSupermanmythprovidesuswithanequallyperfectbridgeto,andhandleon,thesubjectoftheTemptation.Forwhatisthedialogueinthewildernessifnotthedevil'sattempttosellJesusasetofmessianicbluetights?"Ifyoureallyare theSonofGod,"Satanwheedles,"puta littlemoxie inyouract.Don'tjuststandthere(oreven,unthinkably,hangthere);dosomething.Theworld is going to hell in a handbasket. People are starving for food; they'rewandering inmental darkness becauseGodnever gives themany straight-linedemonstrationsofpowertolatchonto;andthey'resufferingfromthechaosofaworldthatcouldturnintoagorgeousplaceifonlysomeonewithenoughpowerwouldsmackitintoline.Getintothephonebooth,then,andcomeoutswinging.Withmybrainsandyourbrawn,wecouldreallygetthisshowontheroad."

ToallofthisJesussimplyrepliesfromchapters6and8ofDeuteronomy,thesectionsrecapitulatingthetencommandmentsinchapter5.Doyouseewhatthatmeans?Itmeansthatwhenthedeviltalksmessiah,Jesusanswerswithpassagesthatarenotmessianicatall,butsimplyaddressedtohumanityassuch.Hesays,in effect, "You can't conceive of a messiah unless he's dedicated to a lot ofsuperhuman,righthandedpunchingandinterfering;butasfarasI'mconcerned,justplainhumanobediencetoGod'sprescriptionsforplainoldhumanitywilldothe messianic trick. Thank you very much, but peddle your phone boothsomewhereelse."

ThedialoguebetweenJesusandthedevil,yousee,isaconversationbetweentwopeoplewhosimplycannotunderstandwhateachotherissaying.Satantalksrighthandedpower;Jesustalksleft.Theymightaswellbeindifferentuniverses.Asamatteroffact, theyareindifferentuniverses:Jesus,intheonlyonetherereallyis;andthedevil,inthedistorted,secondhandversionofitthathe,asthefatheroflies,hasmanagedtofakeout.

Still,toourdiscredit(weabandonourdevotiontothemethodsofthePrinceofthisworldveryslowlyindeed),thedevildoesstrikeusashavingallthebestlines.Whathesaysmakessensetoourinveteratelyrighthandedsouls.ButwhatJesussaysinreply-nottomentionwhatheendsupdoingoverthefullcourseofhisministry-seemsnotonlynonsense,butheartlessnonsenseatthat.

TakethetemptationsintheordertheyoccurinMatthew(Luketransposesthesecondandthethird,butthatmakeslittledifferencehere).Forthefirst,thedevilsuggeststoJesus-whoafterfortydaysoffastinghasgottobehungry-thatheusehismessianic,SonofGodpowertomakehimselfastonesandwichrightonthespot."Dosomething,forearth'ssake,"heseemstobesaying."Youhavethepower to wipe out not only your own hunger but the whole world's. What'swrongwithusingit?"

"Man shall not live by bread alone," Jesus answers, quoting Deuteronomy8:3,"butbyeverywordthatcomesoutofthemouthofGod."

Nowhold on aminute," Satan says (ifwemay give him, likemembers of

Congress, the privilege of extending his remarks). "Not so fast. Who saidanythingagainstGod?Youmeanyoucan'teatbreadandlivebyGod'swordsatthe same time? If that's true, it looks like pretty bad divine planning. Look,you'regoingtoeatsomethingsoon,aren'tyou?"

Jesusnods.

"Maybeyou'llevenhaveanearlysuppertoday,right?Youcertainlydeserveit."

Jesusnodsagain.

"Youmightevenstopatadelicatessenonthewayhomeandpickupalittlesomething,no?"

Jesusshrugs.

"Well,then.Ifyou'regoingtoeatsoon-andifthere'snonecessaryconflictbetween,say,achoppedliveronryeandobeyingGod-whynoteatnow?"

Jesusshakeshisheadno.

Thedevil thinks foramomentand then triesadifferent tack."Tellme,"hesays, "would you turn these stones into bread, not for yourself but for somereallyhungrypeople?"

Jesusturnshishandsoverandbackinalittlegesturethatsays,possibly.

"Aha!" thedevil says. "Then I'vegotyou. InLeviticus19:18, it says, `loveyourneighborasyourself.'Ifit'snotallrighttofeedyourself,howcanyoufeedothers?"

Jesusyawns.Thedevilshiftsgears.

HetakesJesusuponapinnacleofthetempleinJerusalem."Look,"hesays,"forget thebreadbusiness. I'm talkingnowaboutpeople's reallydeepspiritualneeds.AsIseeit,thetroublewithGod'soperationisthatit'sentirelytoovague.

Imean,ifhewantspeopletoobeyhim,nottomentiontolovehim,howcomehe'ssoreluctanttogivethemaclearshotatseeinghiminaction?Everythinghedoesisso ...covert.Andpeoplesufferbecauseof that.Theycan'thelpit ifhemade them dependent onwhat they seewith their own eyes or experience intheirownbodies. It's theoldstoryof thedonkeyand the two-by-four.They'renot really bad; all you have to do is give them a good whack to get theirattention. How about a nice, miraculous two-by-four then? Jump down fromhere.Psalm91:11-12evenguaranteesGodwillapprove:angelswillcatchyoubefore you hit the sidewalk, and you'll have done the world the favor ofconcentratingitsmindawholelot."

Jesussays,"YoushallnottempttheLordyourGod."

"Forcryingout loud," thedevilcomplains,"this isyour ideaof tempting?Ican't believewhat I'm listening to. I handyou a first-ratemessianic prophecy,andyou refuse to fulfill it.Did it everoccur toyou thatmaybeyou'renot theMessiah?Whatareyougoingtodo,spendyourentirecareerstudiouslyavoidinganythingthatpeoplecouldrecognizeasdivineaction?"

Jesuspurseshislips.

"Listen,"Satansays,"Icanseethisisgettingusnowhere.Letmegiveyouarealmountaintopexperience.Iwantyoutopictureyourselfonahigh,highhill-so high that from the peak you can see all the kingdoms of theworld.And Iwouldalsolikeit ifwecouldbothpleasedropthepolitepussyfootingandjustspeakplainly.Iadmitit.Iwasputtingyouonwithallthatìfyou'retheSonofGod' stuff. I have absolutelynoquestionaboutwhoyouare.Buton theotherhand,neitherdoyouhaveanyquestionaboutwhoIam-andespeciallyabouttherightsandprivilegesyougavemeoverthisshootingmatchyoucallaworld.Notthatitwasexactlyaterrificgift:yourecognizedmytalentsbymakingmePrincehere,butyouwere abit stingywhen it came togivingme thepower Ineededtorunit.

"WhatI'msuggesting is that,sincewebothhaveamajor investment in thisoperation, we stop all the bickering and, for the world's sake, make common

cause.YouhavethepowerandIhavethesmarts.Allyouhavetodoishelpmegetmyplansoperative,andbetweenthe twoofuswe'llhavethisplace turnedbackintoEdeninsixmonths.Whatdoyousay?Notonlywoulditwork,butitwouldgetyouonehellofalotbetterpressthanyou'vehadforcenturies."

Jesussmilesathim,shakinghisheadupanddownasiftosay,"That'sexactlywhatI'mafraidof."Thenheturnsgrim."Look,"hesays,"justgetoutofhere,huh?Itakemyordersfromonesourceonly,andyou,Charley,aredefinitelynotit."

ButenoughoftheTemptationitself.Paradoxically,Jesuseventuallydoesallthethingsthedevilsuggests.Buthedoestheminhisowntimeandinhisownway.Heturnsfiveloavesandtwofishintoanalltimeeatoutforfivethousand.This,whileitisessentiallythesametrickasmakinghimselfamiraculoussnack,isnotonlymoreofasignbutalsoonethatservestointensifyratherthanvitiatehiscommitmenttolefthandedpower.

Furthermore, insteadofmerely circumventingdeathbyhavingangels catchhim(asign,pleasenote,thatwouldpromisenothingtotherestofuswhoarenotmessiahs),hediesasdeadasanyoneandthenrisestobecomethefirstfruitsofthemthatslept(aphrasethatmeans-sincenochildofAdamandEveisexemptfrom that sleep - absolutely everybody). Finally, he does indeed take up therulershipofthisworld,butinsteadofdoingsobythedevil'sdeviceofmovinginandapplyingstrong-armmethods,heascendsandsitsasKingofKingsandLordofLordsathisFather'srighthand.Hecontinuestogovern,inotherwords,astheWisdomofGodhe alwayswas, reaching fromone end of the universe to theother,andmightilyandsweetly-fortitersuaviterque-orderingallthings.

Aquestion.Doesthephrase"hisFather'srighthand"undomywholecaseforJesus'abidingcommitmenttolefthandedpower?Doesitsuggestthatwhenallissaidanddone,thedivineWisdomisgoingtogetthesweetnessoutofhisactandreverttorockem-sockemtactics?Nottomymind,itdoesn't.Firstofall,GodasGoddoesnothavealiteralrighthand; thephraseisclearlyametaphorfor thehighestandholieststationofall.Butsecond,theGreeksimplydoesn'tmention"hand."Itsays(cf.Mark16:19)thatheenthronedhimselfekflexiontoutheou-

literally, "out of the right-sidednesses [the idiom is oddly plural] of God."Therefore, if I choose to argue that, in ascending, he declares his eternalintentiontoactoutoftherighthemisphereofGod'sbrain-andthusforevertocommit himself to lefthanded power - who is to say me nay? "Brain" is aslegitimate (and as illegitimate) an image as "hand" to apply to God; the realpointisthatweshouldfeelfreetoplaywiththeimagesofScripture,lettingtheirlight fall on as many facets of experience as possible. Still, if that sort ofargument strikes you as over the foul line, let it pass. Go directly to theAscension.

The first thing to be said about Jesus' last earthly act is that it was utterlyconsistent with the rest of his ministry. It was, from the point of view ofexercising power, a bizarre and paradoxical conclusion to a bizarre andparadoxicalcareer.Itwasnot,however,anditneverwillbeourideaofwhatheoughttohavedone.

SupposethatyouorIhadbeenappointedtheproducersofamessianicfinalact. Is there any doubt about howwe, as the promoters and press agents of aresurrected Savior, would have acted? Of course there isn't. We would haveplayed every card we had to get him on Carson, Donahue, and the cover ofTime.Orfailingthat,wewouldhaveblitzedlocalTVandradiowithhimuntilthelast, least talk-showhost lost interest-andthenwewouldhavecartedhimaroundtocountyfairs, revivalmeetings,andsupermarketopenings till theendoftime.

Inshort,wewouldhave turnedthecosmic, risenJesus- theonewhois theResurrectionandtheLifeofthewholeworld;theonewho,asthecreatingandredeemingWord of God, is intimately and immediately present to everythingthatexists;theonewho,whenheisliftedup,drawsalltohimself;andtheonewho,athiscomingagain(hisparousia),iseverywhereatoncelikelightningthatshines from east towest - wewould have turned the universal Lord into justanother sideshow freak. We would have succeeded, to put it succinctly, inconvincingtheworldofourbeliefthathispowerlaychieflyinourpublicityofhimandthathispromises-sincewegavepeoplenoreasontoexpectanythingbutrighthandedandthereforeillusoryfulfillments-werejustsomuchhotair.

Irealizethatthelastparagraphwasneither"short"norparticularlysuccinct,butbearwithme.TheNewTestamentproclaimsanunlikelySavior.TheworkofJesusinhisincarnation,life,passion,death,resurrection,andascensionmakesnoworldlysenseatall.TheportraittheGospelspaintisthatofalifeguardwholeaps into the surf, swims to the drowning girl, and then, instead of doing across-chest carry, drownswith her, revives three days later, andwalks off thebeachwithassurancesthateverything,includingtheapparentlystill-deadgirl,ishunkydory.Youdonotlikethat?NeitherdoI.ButIsubmitthatitis-unlessweare prepared to ignore both the Gospels and the ensuing two thousand years'worthoftombstoneswithbodiesstillunderthem-verymuchlikewhattheManactuallysaidanddid.And-tocometothemainpointatlast-itistheAscensionofJesus,andtheAscensionalone,thatkeepsusfrommissingthereasonforhisdoingitthatway.

Forbyascending,bymakingadeparturefromthisworldthecapstoneofallhis earthly acts, he underscores once and for all what he said with ever-increasing clarity through his whole ministry. The kingdom of God, theAscensioninsists,doesnotcomeaboutbecauseofwhattheworlddoestoitself-noreven,inanyobvioussense,becauseofwhatGoddoestotheworld.Rather,thekingdomalreadyexistsintheKinghimself,andwhenheascends,thewholeworldgoeswithhim(John12:32).

ItisnotthatsomedayJesuswilldothis,that,andtheotherthing,andthentheKingdomwillcome.Itisnot,forexample,thatatsomefuturedatethedeadwillriseor that insomedistantconsummationwewill reignwithhim.Rather, it isthatwehavealreadybeenburiedwithhiminbaptism,andthatwearealreadyrisenwithhim through faith in theoperationofGodwho raisedhim from thedead,and thatwearenow- in thisandeverymoment - enthroned together inheavenlyplacesinChristJesus.

Butthereismore.Itisnotthat,aftersomefurtherseriesoftransactions,thecity-solongmiredinsinandfailure-willfinallybebuilt.Rather,itisthatthecity,likethekingdom,isalreadyanaccomplishedfactinJesushimself.Weareinvitednottomakeithappen,buttobelievethatitisandtoletitcome.Itexists,inotherwords,becauseinJesustheworldisalreadytheBrideadornedforher

husband,becausewenowsitashiswifeat themarriagesupperof theLamb-because,onceandforall,nowandnotthen,hehastakenthedrownedgirlhomeinthemysteryofhisdeath,resurrection,andascension,andpresentedhertohisFatherastheHolyCity,theNewJerusalem.

IamawarethatmanyChristians,whentheyreadthepassagesandimagesIhavejustreferredto,givethemanexclusivelyfutureinterpretation.ButinlightoftheAscension,itseemstome,thatsimplywillnotwash.Jesussaysheis,notwill be, the Way, the Truth, and the Life. He insists to Martha - who quiteplausiblyfiguredthatherbrotherLazaruswouldriseagainatthelastday-thathe,theChristhimself,istheResurrectionandtheLiferightnow.AndheraisesLazarusthenandtheretodrivethepointhome.

Throughouthisministry,Jesuspointsrelentlesslytohimself("believeinme")as the mysterious center from which and in which the Father reconciles theworldtohimself.Therefore,whenheascends-whenhegoesaway,promisingan imminent return -whatcan thatmeanbut thathehas thecity fully inhandandreadytobedelivered?Healwayshadthewholeworldinhisarms;whattheAscensionuniquelyproclaimsisthathe'sgotthekingdominhispocket.

To be sure, at the point of his departure, he has it in a highly mysteriouspocket:asfaraswe'reconcernedwewillnotseeitopenlyuntil thedeliveryisactuallymade.ButthatisnotbecausesometimebetweenhisAscensionandhisSecondCominghewillhavegottendowntobrasstacksandmaderealwhatwasonlyvirtual.Itisonlybecausewecan'tseemysteries.Onthelastday,Jesuswillnotdoanythingnew;hewillsimplymakemanifestwhathehasbeendoingallalong-what,infact,hehaslongsincedonebypreparingforusakingdomfromthefoundationoftheworld.Itwillbeinseeinghim,asheis,thatitwillfinallydawnonuswhat,inhim,wehavealwaysbeen.

In any case, what clinches the argument that the Ascension is theproclamation of amysterious, lefthanded kingdom (already actual in theKinghimself)isthefactthatJesusdiscouragesanyspeculationaboutwhyheisgoingorwhatplanshemighthaveforcomingback.Theapostlesarespecificallytoldthat times, seasons, and schedules of events are none of their business. Their

relationshiptothemysteryofthekingdomistobebasednotontheirknowledgeorperformance,andcertainlynotontheirguessworkaboutGod'splans;itistobe rooted only in trust in his promise. They are to believe only in the King.Everything else is out of their hands, beyond their ken, and both literally andparabolically,overtheirheads.

Indeed, it seems tome that the precise reason the early church did not fallapartwhenJesusfailedtoreturnwithanyreasonablepromptnesswasthattheysawboththeAscensionandtheSecondComingchieflyasmattersofpromise.Trueenough,acertainamountofeschatologicalexplicitnessshowsuphereandthereintherecordswehave(e.g.,1Thess.4:13-5:11);butthecontextsareoftenpastoral, and the details vouchsafed are quite plainly put second (as in thepassage cited) to that trust in Jesus that is the one foundation of the church'shope.Itwasnotrighthanded,intelligibletimetablesthatkeptthefirstChristiansstrongintheLordandarmedtoresist themethodsofthedevil-suchstraight-lineplausibilitiesarejustthedevil'scupoftea,spoonsnotlongenoughbyhalfforanyonetorisksuppingwithhim.No, theirfaithfulnesstothekingdomthatcomesrestedsolelyonthelefthandedpromiseoftheKinghimself.Noquestionsasked;noanswersgiven;just"Amen,come,LordJesus."

And what a comfort that is to us, both theologically and pastorally. Not asinglespecificpredictionoverthepasttwomillenniahasevercometrue,butthatmakesnodifferenceatall.Apromiseisapromise:whetheritsfulfillmenttakesten seconds or ten billion years, the simple act of trusting it puts us fully, ifmysteriously,intheverycenterofitspower.

There is only one thing to add.When Jesus ascended, he not only said hewould return; he also promised to endue his churchwith power fromon high(Luke24:49)-tosendthem,ashesaidinJohn,theComforter,theHolySpirit.Interestingly and happily enough, that promisewas fulfilledwith considerablepromptness. The delivery date on itwas Pentecost, less than twoweeks later.Equallyinterestingly,butnotnearlysohappily,thechurchhasmadealmostasmanymistakesabouttheroleoftheSpirit initslifeasithasabouttheSecondComing. In spite of the fact that Jesus insisted that the Comforter would notspeak of himself but would simply takewhat was Christ's and show it to us,

ChristianshavealltoooftendecidedthattherewasindeedonethingofChrist'sthattheSpiritwouldnotbothertoshowus-onewholesetofthings,infact,thatJesus stressed but that the Comforter would not bring to our remembrance -namely,Christ'sinsistenceonusinglefthandedpower.

The ideaquicklygotaround in theearlychurch-andhasstayedwithus tothis day - that when the Spirit came to act, he would do so in plausible,righthandedways.Whetherthoseactswereconceivedofasinvolvingaprogramof miraculous, healing interventions in the world, or as displaying variousstraight-line"spiritual"phenomenasuchasspeakingintonguesorguaranteeingthePapacy'sinfallibilityinmattersoffaithandmorals,thechurchalltoooftengavetheimpressionthattheSpiritcouldbecountedontodeliverinawaythatJesus never did. And thus themischiefwas done. Themystery of a kingdomfullyaccomplishedintherisenandascendedKingwasreplacedbyavisionofakingdomtobeaccomplishedbyaseriesofintelligible,selectivepatchjobs.TheGoodNewsofacityfoundedongraceforeverybodybecamethebadnewsofasuburbforspiritualmillionaires.Jesussaid,loudandclear,"I, ifIbeliftedup,willdrawall tomyself"; thechurch, louderandclearer, insistedheonlymeantsome.

Thesadpartofitallisthatiftheworldcouldhavebeensavedbythatkindofrelativelyminormeddling,itwouldhavebeen-longbeforeJesusandahundredtimes since. But spiritual works nomore bring in the kingdom thanmoral orintellectualones.Thedeath,resurrection,andascensionofJesus-especiallytheAscension,sinceitisthefinalaffirmationofthehands-offpolicyimplicitintheother two - proclaim that nomeddling, divine or human, spiritual ormaterial,can save theworld. Its only salvation is in themysteryof theKingwhodies,rises,anddisappears,andwhoasksussimplytotrusthispromisethat, inhim,wehavethekingdomalready.

PARTTWO

TheParablesoftheKingdom

CHAPTERFOUR

TheMinistrybeforetheParables

ofarwehavedealtwiththescripturalframeworksurroundingtheparablesandwithsomeofthetheologicalconcepts,aptandlessapt,bywhichChristiansattempttograspit.ButifIassessyourmoodcorrectly,youhavehadyourfilloftalkabout the frameandwoulddearly like to lookat thepicture.Fairenough.OnwiththefirstofthethreegroupingsIoriginallyproposed:Jesus'parablesofthekingdom.

Byway of a graphic reminder of the general shape of theGospels, I haveincluded a chart giving the chapter numbers of some of the events of Jesus'ministrythatseemtometobearontheinterpretationoftheparables(seep.48).Perhaps the only thing that needs to be said here is that the parables of thekingdom, as I see them, occur between columns II and IV of the chart; theparables ofgrace, between columns IV and X; and the parables of judgment,betweencolumnsXandXI.Thatmuchnoted,we'rereadytoproceed.

Sincecontextiscrucial,however,weneedtobeginourconsiderationoftheparablesofthekingdomabitbeforetheirappearanceinthenarration.AndsincetheGospelaccordingtoMarkpresentstheearlyeventsofJesus'ministrymoresuccinctly than eitherMattheworLuke, I propose to limitmy examination ofthoseeventstotheMarcanaccount.

WhatdowefindinMarkbetweenchapters1and4?Predictablyenough,wefindJesusattheverybeginningofhispublicministry.Butwhatkindofministrydidheseemtobeofferingtothosewhoheardandsawhim?Myownansweristhatforallconcerned,enthusiastsandcriticsalike,itwasanoddandtroublingone. And even though its peculiarities, as Mark presents them, succeed one

anotherwithsuchspeedandapparent randomness that theyareeasy tomiss, Ithinkthattheycanbemadeatleastabitmoreevidentbyclassifyingthemundertheheadingsoffourtendencies.

Firstandforemost,Jesusseemsquiteclearlytobeclaimingamessianicroleforhimself.Yethisclaimseemsalsotoinvolveacertainunmessianicfloutingofthe very Law that his Jewish hearers expected the Messiah to fulfill toperfection. Second - and quite perversely for someone engaged in self-proclamation - Jesus insists that the exorcisms and healings that manifest hismessianicidentitybekeptasmuchofasecretaspossible.Third,boththestyleandthesubstanceofwhatheisproclaimingseemtoborderonsomethingverylike irreligion - or at least on something quite beyond his hearers' concept ofreligion.Andfourth,rightfromthestarthemanifestsapenchantforbentratherthanstraightdiscourse:inthefirstthreechaptersofMark,wefindnotonlythatJesustellsparables(3:23),butthatheresortstoparabolicsayingsnofewerthanseventimes.Consider,therefore,thesefourtendenciesinorder.

Asfarasthefirstisconcerned,Jesusbeginsalmostimmediatelytoencouragethemessianic expectationsof thepeople.As early asMark1:15 - amere twoversesafter theTemptation-wordsabout thekingdomarealreadyonhis lips."Thetimeishere,"hesays(theGreekwordiskairos,"dueseason"-awordwithdefinitely messianic overtones), "and the kingdom of God has drawn close;repent and believe the GoodNews." But then two verses later, when he seesSimonandAndrew fishing, he says to them, "Comewithmeand Iwillmakeyou fishers of men." Unlike John the Baptist - indeed, unlike most otherreligiousfigures-hepointstoward,notaway,fromhimselfwhenheproclaimshismessage.Andlateron,in2:10and2:28,hereferstohimselfinpresumablymessianictermsastheSonofMan.

There is more in the same vein. People are amazed at the way he speaks(1:22): unlike the scribes, he teaches with "authority" (exousia, power), as ifwhat he says is validated only by his saying it and not by external criteria.Again,hecastsoutanuncleanspirit(1:25)bythesameexousia.Thepeopleareso amazed at his personal authority, in fact, that they wonder whether he isputting forth some totally new teaching. And he continues, doing obviouslymessianic signs (the healing of Simon's mother-in-law [1:30]; the healing ofmanysickpeopleandthedrivingoutofmanydemons[1:34,39];thecleansingofaleper[1:40];thehealingofaparalytic[2:3]).

Buthe thenproceeds to associatewith sleazy types that noproperMessiahwouldhaveanytruckwith.In2:14,hecallsLevi,atax-farmer,tofollowhim(inhisaudience'smind,agoodtaxcollectorwassimplyacontradictioninterms-ratherlikeapoverty-strickendermatologistinourdayandage).Hefollowsthatupbyeatingdinnerwithawholecrowdof taxcollectorsand low-lifes (2:15),andwhensomePhariseesquestiontheappropriatenessofthecompanyhekeeps(2:16), he justifies himself by saying that it is precisely sinners, and not therighteous,thathehascometocall.It'sworthnoting,too,thatneitherinthislastpassage nor in the parallel account inMatthew 9:13 does Jesus say anythingmorethanthathehas"cometocallsinners."Hedoesnotadd"torepentance"ashedoesinLuke5:32;hejustinsiststhathiscallistothedisreputableratherthanto the upright - an insistence that, to the Phariseeswhowere its target, couldonlymean that Jesus, for all hismessianic pretensions, had a strange lack ofinterestinlookinglikearespectableMessiah.

Finally(tocompletethisfirstheading),Jesusfliesstillfurtherinthefaceofmessianicexpectations.Hejustifiestheapparentirreligiousnessofhisdisciples'failure to fast by asking, "Who can avoidbeing at a parrywhen I'm around?"(2:19).HesaysthatoldnotionsabouttheMessiaharetotallyinappropriatetohisnewanddefinitivemessiahship(2:21).AndheviolatestheSabbathnotonce,buttwice:bypickinggrain(2:23)andbyhealingamanwithawitheredhand(3:1).Afterthefirstofthoseviolations,hejustifieshimselfbysayingthathe,theSonofMan, is in charge of the Sabbath, not the otherway around.And after thesecond, the Pharisees have heard all they need to convince them that Jesus isunqualifiedbadnews:asearlyasMark3:6,planstokillJe-susarealreadyafoot.

Inotherwords,bythetimeMarkreacheschapter4andintroducestheparableoftheSower(thefirstoftheexplicitparablesofthemessianickingdom),hehasalready established Jesus not only as a wonderworking, demon-exorcisingclaimant to the messianic title but also as a Sabbath-breaking upstart with adangerouslyarrogantsenseofhisownauthority-assomebody,inotherwords,whoisneitherinterestedin,norpalatableto,thereligioussensibilitiesofexpertMessiahwatchers.To sum it up, therefore: by the end of chapter 3, his familythinksheiscrazy(v.21);thescribesaresureheispossessedbyBeelzebub(v.22); and Jesus' patience is already beginning to wear thin. The Satan-talk, he

insists, is sheernonsense (vv.23-29);his real familyconsistsofanybodywhodoes the will of God (v. 35); and those who say he has an evil spirit arethemselvesguiltyofblasphemingagainsttheHolySpirit(vv.29-30).

Mysecondheading-thematterofthe"messianicsecret"-canbedealtwithmore briefly. Let it simply be read into the record here that in at least threeplaces (Mark 1:34, 44; and 3:12) Jesus, who is obviously in the process ofputting himself forth as a messianic figure, paradoxically charges those whohavethemostproofofhismessiahshipnottoutterawordaboutit.Onthefirstoccasionhewillnotlet thedemonshehasdrivenoutspeak;onthesecond,hetells a cleansed leper not to say anything to anybody; and on the third, heextensivelywarnstheuncleanspiritsnottoblowhiscover.Why?Markdoesnotsay.PerhapsitwasbecauseJesussawclearly,rightfromthestart(hecertainlysaid as much soon after this in 4:12), that any Messiah his hearers wouldrecognize would not be the kind of Messiah he was. Or perhaps it was justbecausehefelthedidnotwanttogivehostilecriticsmoreammunitionthantheyalreadyhad.

Inanycase,thefactsstand:Jesusnotonlyrevealedhimself,hehidhimselfatthesametime.Itwasapattern,itseemstome,thateventuallybecameapassionwithhim.Whateverwemakeofit, thereisnoquestionbutthatrightuptohisseemingly inconsequential death, his elusive resurrection, and hisuncommunicative ascension - indeed, with ever-increasing clarity through allthree of those climactic events - he went right on doing the same thing:reconciling the world by a kind of divine double-talk, proclaiming approach-avoidanceastheparadigmofsalvation.

The thirdheading - the apparent "irreligiousness"of Jesus' earlywords andacts - needs even less space, since some instances of it have already beenmentioned. I add here only that, to judge from the responses Jesus provokedfromthereligiousexpertsofhisday,it isquiteplainthatwhathesaidanddiddidn't look much like religion to them. Respectable religionists can spot anabsenceofconventionalpietyamileaway;andthescribesandPhariseesdidjustthat. In Mark 2:6, 16, 18, 24, and 3:2, they're increasingly sure there issomethingaboutJesus'messagethattheywantnopartof.By3:6theircertainty

hasbeenextendedtonotwantinganypartofJesushimselfeither,andtoactuallymakingplanstokillhim.Andby3:22theyhavetheircasecomplete.Notonlyishean irreligiousand thereforebogusmessiahwhoshouldbekilledas soonaspossible;heisalsotheexactoppositeoftheMessiah:heis,theyareconvinced,thedevilincarnate.

On then to the lastof thefour tendencies in theearlychaptersofMark: thefact thatJesusspeaksparabolicallyevenbeforehebeginsuttering theparableswerecognizeassuch.Ishalldonomorethanlisttheinstances.Iftheyarenotquiteuptothestandardsofsomeofhis laterperformances,neitherwereallofhis later performances. The acted parables of theCursing of the FigTree, forinstance,oroftheCoinintheFish'sMouth,donotseemofasgreatastatureas,say, the Prodigal Son or theUnforgiving Servant. Jesus had better andworsedays,Isuppose,justlikeeveryoneelse.Inanycase,theyshowquiteclearlythatfrom the outset, he habitually thought in terms of comparisons and that,whenever he spotted an opening for it, he liked nothing better than to speakabouttwosubjectsatthesametime.

Here,then,arethe"parablesbeforetheparables"astheyappearinMark:"Iwillmakeyoufishersofmen"(1:17)."Thosewhoarewelldonotneedadoctor,onlythosewhoaresick"(2:17)."Aretheweddingguestsabletofastwhilethebridegroom is still with them?" (2:19). "Nobody puts new wine into oldwineskins"(2:22)."Ifakingdombedividedagainstitself, it isnotpossibleforthatkingdom to stand" (3:24). "If ahousebedividedagainst itself, thathousewillnotbeable tostand" (3:25)."He lookedover thepeoplewhoweresittingaroundhimandsaid,`Look,herearemymotherandmybrothers"'(3:34).

As I said - and as the chart at the beginning of this chaptermakes clear -Matthew and Luke take longer to cover the preliminary ground that Marktraverses in three chapters. They also, of course, include additionalmaterial -mostnotably,perhaps,the"SermonontheMount"(or"inthePlain").ButsincetheyomitverylittleoftheMarcanaccount,thesummarygivenhereoftheearlyeventsofJesus'ministryisreasonablyadequateforthemaswell.Trueenough,the other two synopticGospelsmay seem to take some of the "edge" off thestory.Manyofthepassagestheyadddisplayajesuswhoseemstobeashadeless

atoddswiththeauthoritiesthantheoneportrayedbyMark;eventsinMatthewandLukemoveatamoreleisurelypace.

Still,itisfairtosaythatwhenallthreeofthesynopticGospelsarriveatthepointwheretheparablesofthekingdombegin(Matt.13;Mark4;Luke8),theyareinsubstantialagreement: theyshowusJesusasaMessiahwhoalreadyfitsnoknownmessianicmold, and they set the stage for theutter breakingof themoldthatisabouttobegin.

CHAPTERFIVE

TheSower.TheWatershedoftheParables

yfarthelargestconcentrationoftheparablesofthekingdomoccursintheGospel of Matthew. Using chapter 13 of Matthew as the principal source,therefore-andsimplynotingwhereduplications,omissions,oradditionsoccurinMarkandLuke-wecomeupwiththefollowinglist:

ThefirstthingtonoteaboutthislististhestarbillingthatthesynopticGospels

give to the parable of the Sower. Not only do all three of them make it theintroductiontothefirstdeliberatecollectionofJesus'parables;theyalsodevoteadisproportionate amount of space to it and to the comments Jesus made inconnection with it. For the record, Matthew gives this material twenty-threeverses;Mark,twenty-five;andLuke,fifteen.Itiswellknownthatanumberofbiblical critics have found fault with the Sower, and particularly with Jesus'allegorized interpretationof it. It is, theyclaim, less thanaparable in the truesenseoftheword.ThesynopticGospelwritersthemselves,however,apparentlyfoundnothingdeficientabout it;andtheirunanimityinusingitasaprefacetoJesus' parables strikesme as farmore significant than any critical nit-picking.Indeed, I think that in themindsof carefulBible readers, a flag shouldgoupeverytimetheGospelsgivesuchacrossthe-boardtreatmenttoanything.

To take but two other instances (leaving aside such major items as theTriumphalEntry,theCleansingoftheTemple,theLastSupper,theCrucifixion,and the Resurrection), consider the Feeding of the Five Thousand and theTransfiguration.Itseemstomethat ineachcasethewritershaveaclearsensethattheyaredealingwithamajorturningpointinJesus'history.Somethingthatheretoforewasonly(orbarely)hintedatisabouttobemademanifest.Pressuresthatwerescarcelyfeltareshortlytobegivenanotherturnofthedevelopmentalscrew.

The Feeding of the Five Thousand, as I already noted, is the preface to afairly explicit shift in Jesus'mind toward left-handed rather than right-handeduses of power. And the Transfiguration (alongwith Peter's confession, whichservesasaprologuetoit)isevenmoreclearlypresentedasaturningpoint.Priortoit,thesynopticsshowusafairlyupbeatJesuswho,forallhismysteriousness,can still be taken as a standard-issue, wonder-workingMessiah. But after theTransfiguration the story becomes dark and brooding. Jesus says in so manywords that hismessiahshipwill inevitably involve death and resurrection; thecertainty of that terrible "exodus" of his (as Luke calls it) colors all hissubsequentsayingsandactions.

Theparableof theSower, therefore, seems tobeyet another of theGospel"flags." Take, for example, the matter of the "messianic secret." Prior to the

Sower,Jesus'reluctancetocomerightoutanddeclarehismessiahshipinplaintermswasmostlyamatterofoccasionalwarnings-both todemonsand to thebeneficiaries of his signs - not to reveal who he really was. Subsequently,though, itbecomesakindof intentionalmystification thathe incorporates intohisteachingasadeliberateprinciple.Toseethat,allyouhavetodoisnotethewordsof Isaiah that Jesus interposesbetween theSowerand its interpretation:Hesaysthathespeakstothepeopleinparablesinorderthat"seeingtheymightnotseeandhearingtheymightnotunderstand."Tillnow,inotherwords,hehasbeenawareinageneralwaythathiskindofmessiahshipisnotwhatpeoplehavebeen expecting; but from here on he takes this preliminary, mostly negativeperception and turns it into a positivedevelopmental principleof his thinking."Well," he seems to say, "since they've pretty well misunderstoodme so far,maybeIshouldcapitalizeonthat.MaybeIshouldstartthinkingupexamplesofhow profoundly the true messianic kingdom differs from their expectations.They think the kingdomwill be a parochial, visible proposition - a militarilyestablished theocratic state thatwill simply be handed to them at some futuredate.Hm.WhatifIweretostandeveryoneofthoseideasonitshead?WhatifIwere to come up with some parables that said the kingdom was catholic,mysterious, already present in their midst, and aggressively demanding theirresponse?Letmesee...."

Whateverhisthoughts,theiroutcomewaswhatwehaveinMatthew13andits parallels: the proclamation of exactly such a paradoxical kingdom.Furthermore, these passages show Jesus giving not only a new substance butalsoanewstyle tohisproclamation - a style thatwill turnout tobe themostimportantsingledevelopmentinhisteachingtechnique.Forthefirsttime(intheSowerandtheWeeds),hegoesbeyondmerecomparisonsandproducesparablesthatareactuallystories.

Admittedly,bycomparisonwithhislaterrefinementsofthetechnique,theseearlynarrativeparablesmay seemabit thin.But then, earlyMozart andearlyBeethovenareopentothesamecriticism.WhatneedstobesaidforJesus-andforallothergreatartists - is thatsuchcomparisonsare largely irrelevant.Theearlyproductionsofthemastersaremarvelsinandofthemselves;whateverelsemight be said about them, they are, in retrospect, exactlywhat seems to have

beencalledforatthepointwheretheyappeared.Therestoftheoeuvreoccurrednot only after them but also, in some important sense, because of them.Therefore, the parable of the Sower stands quite easily as what the synopticsmakeit:thegreatwatershedofallJesus'parables.

Turning to the parable itself, then, the first thing to note is its three-steppresentation by the synoptics. Each of them begins with the parable itself,unadornedbyanycommentary.ThencomesasectioninwhichthedisciplesaskJesus a question. InMatthew andMark, they inquire in a general sort ofwaywhy he uses parables when he speaks to the people; in Luke, the question isspecifically about the meaning of the parable of the Sower. Finally, all threeGospelwritersconcludetheiraccountswithJesus'ownallegoricalinterpretationoftheparable.

Thisthree-stepsequence,Ithink,iscrucialtoanunderstandingoftheSower.Notonly shouldwe take it seriouslyas theorder inwhichJesusput forth thismaterial; we should also make a special effort to avoid a common Christianpresumptionaboutit.Asaresultoftwothousandyearsoffamiliarity,wefinditoddly redundant.We assume all too easily that the disciples must have beenparticularly dense to have had so much trouble understanding such a simplestory. To us, the parable seems obvious quite on its own; the interpretationsoundslikenothingsomuchasabelaboringoftheobvious.Inparticular,weareat a loss toexplain the insertion,between the two,of thepassageabout Jesus'reasonforspeaking inparables.The truthof thematter,however, is that ifwehadbeen theoriginalhearers,wewouldprobablyhaveunderstood itnobetterthanthedisciplesdid.Asproof,considerthefactthatwequiteregularlymissitsmeaningevennow.

Despite what wemay think, the parable as Jesus first gives it is not at allobvious to people hearing it for the first time. For one thing, he does not saywhat it is that he's talking about; he simply launches into a seeminglystraightforward story about a farmer whose scattered seed falls into fourdifferent situations: some on the road, some on rocky ground, some amongthorns, and some on good ground. Obviously, he is talking about somethingbesides agriculture; but as towhat that other subjectmight be, he gives not a

singleclue.Itseemstomethatifwearehonestwithourselves,wewouldhavecomeupwithexactlythesamequestionsasthedisciples.We,rightalongwiththem,wouldhaveaskedeither, "Whyareyou talking in riddles like that?"or,"Whatonearthisthemeaningofwhatyoujustsaid?"

Obligingly, Jesus tells them what the other subject is: the kingdom. (InMatthew, he calls it "the kingdom of the heavens"; in Mark and Luke, "thekingdomofGod"-butthephrasesareotherwiseequivalent.)"Toyou,"hetellsthe disciples, "it has been given to know the secrets [tdmysteria - the hiddenthings, theunobservableworkings]of thekingdom,but for thoseoutside, it isgivenonlyinparables."

Thenfollowtwostartlingstatements.Thefirstis"fortohimwhohas,morewillbegiven;andfromhimwhohasnot,evenwhathehaswillbetakenaway."ThisseemstometobeoneofthosehardsayingsofJesusthatcriesout,notforaprescriptive interpretation,but foradescriptiveone. Jesus, thoughhecouldbetakenas issuingastatementaboutwhatGodwilldotorewardorpunishthosewho hear the parables, seems to be more reasonably understood as giving asimpledescriptionofthewaythingsare."Ifyougraspthefactthatthekingdomworks inamystery,"heseems tosay, "then thatverygripwillgiveyoumoreandmoreunderstanding;butifyoudon'tgraspthat,theneverythingthathappenswill make it look as if your plausibility-loving understanding is beingdeliberatelytakenfromyou."

Jesusmadesuchdescriptivecommentsatother times:forexample, inMark10:23, his "How hard it is for those who have possessions to enter into thekingdomofGod" seemsmore a lament at theway riches get in people'swaythanastatementthatGodisgoingtoputobstaclesinfrontofthemjustbecausethey are rich.At any rate, in this case the descriptive interpretation is the oneborneoutbytheGospelhistory:thosewhohadagrip,byfaith,onthefactthatthe mystery was ultimately Jesus himself were able to find theCrucifixion/Resurrection the source of ever greater understanding; those whodidn't,ontheotherhand,founditnothingbutacolossalunintelligibility.

The second startling statement is another hard saying that likewise makes

littlesenseifgivenasimplistic,prescriptiveinterpretation.JesusjustifieshisuseofparablesbyquotingIsaiah:"Sothattheymaylookandlook,yetnotsee,andlisten and listen, yet not understand ... lest they should turn again and beforgiven."Onceagain,thisisnottheannouncementofadivinedouble-crossbywhichGodisgoingtotrickpeopleintoasituationwherehecanfinallyzapthemwithcondemnationinsteadofforgiveness(anotion,incidentally,thatgoescleanagainst the heart of theGospel). Rather, it is another one of those sad, head-shakingreflectionsonthewaythingsare.Jesusthinksabout theobtusenessheseesallaroundhim-abouttheunlikelihoodofanybody'sgettingevenaglimmerofthemystery,letaloneagriponit-andthepassagefromScripturepopsintohismindastheperfectsummary:"Isaiahreallyhaditright,"hethinks,andthenhesimplyrecitestheversesoutloud.

"But,"youwonder,"whataboutthefactthatJesusthenproceedstointerprettheparableof theSower?Doesn't spelling itout for them like that indicatehereallydoeswantthemtounderstandafterall?"

Therearetwowaysofansweringthat.Thefirstistomakeadistinction:Jesusgave thedisciples the interpretation,but left thoseoutside in thedark.On thatbasis,theproperinterpretationseemstobethathewasgivingthedisciples,whoalreadyhadatleastaclue,abitofthe"more"hehadspokenofaminuteearlier;andbynotexplainingittothemasses,hewastakingawayevenwhattheyhad.Butthatseemstomeapooranswer.Foronething,thedisciplesdon'tseem-atleast until after the Crucifixion/Resurrection - to have had noticeably moreunderstanding than anybodyelse.For another,while themassesmaynothavebeen given the interpretation the first time around, the fact that the Gospelwriters included it in the account guaranteed that they would have it foreverafter.Therefore, thecruxof the interpretationshouldnotbemade to lie in thematterofwhowasgivenanexplanationandwhowasn't;rather,itshouldrestonwhatJesuswasuptoingivingtheexplanationatall.

Thatbringsustothesecondandbetterwayoflookingatthepassage.Tobesure, the usual view of the parable of the Sower is that Jesus, when heallegorizesitforthedisciples(Matt.13:18-23andparallels),istakingthedark,unintelligible parable he first told and somehow making it simpler and more

accessibletotheirminds(inspiteofthefact,pleasenote,thathehasjustgottenthrough saying that that is not at all what he intends, at least not for thoseoutside). But such a view has one whopping flaw: the "explanation" of theparabledoesnotinfactmakeiteasiertounderstand;instead,comingasitdoesaftertheflatstatement(Matt.13:11andparallels)thatJesusistalkingaboutthekingdom,itpresentseventhedisciples'mindswithawholeraftofideasthatareharderstilltodigest.

Jesus'explanationoftheSower,ifitislookedatwithanopenmind,doesnotreducewhatwasacomplexstorytoasimplemeaning;rather,ittakesamerelypuzzling fable and drives it for all it's worth in the direction of supremelydifficultinterpretations.ByinsistingasitdoesonwhatIhavereferredtoasthekingdom'snotesofcatholicity,mystery,andpresentactuality-andbypresentingthekingdomascallingforaresponseinthemidstofalargelyhostileworld-itcausesthelightsinthemindsofallJesus'hearerstogoout,noton.

Eveninours.Forexample,takeonlytheverybeginningoftheexplanation.InMarkandLuke(thoughnotinMatthew)Jesussays(ifImayconflatethetexts)thatthesowersowstheWordofGod.Whatdowemakeofthat?Dowe"get"it?Doweactasachurchinawaythattakessuchanassertionseriously?Isubmitthatwedonot.

Whomdowe usually identify as the sower?We think it's Jesus, don'twe?Andwehaveinourmindsanimageofhim-andthenofourselvesasthechurch- going around sprinkling something called the Word of God on places thathaven'tyet received it.But that,onanyfair readingofJesus'words,makesnosense at all.Theprimarymeaningof thephrase theWordofGod in theNewTestament,andinChristiantheologyaswell,hasgottobeonethatisconsistentwiththeJohannineteachingthattheWordistheonewhowasinthebeginningwithGodandwhois,infact,Godhimself.Morethanthat,ithastoincludethenotions that theWord is theonebywhomall thingsweremade, thathe is theonewho,coming into theworld, lightenseveryperson,and thathe is theone,finally, who became flesh and dwelt among us in Jesus. In short, and aboveeverythingelse, theWordhas tomean theeternalSon-GodofGod,LightofLight,TrueGodofTrueGod - theSecondPersonof theHolyandUndivided

Trinity.

Do you see what that says? It says, first of all, that the Sower is God theFather,notJesus.WhatJesusturnsouttobe-sinceheistheWord-istheseedsown.Butnotewhatthatinturnmeans.Itmeansthatontheplaintermsoftheparable, Jesus has already, and literally, been sown everywhere in theworld -and quitewithout a single bit of earthly cooperation or even consent.But canyoutellmethatChristiansingeneralhaveeverforlongactedasifthatwerethecase?Havewenot acted instead as if theWordwasn't anywhereuntilwegottherewithhim?Haven'tweconductedfartoomanymissionsontheassumptionthatwewere"bringingJesus" to theheathen,when in factallwehad tobringwas theGoodNewsofwhat theWord-whowasalreadythere-haddoneforthem?Haven'twe,inshort,endedupjustashesaidwewouldasaresultofhisexplanationoftheSower?Weseeandhearandstilldon'tcatchon.FortwentycenturieswehavereadthattheWordofGodiswhatissown;yettojudgefromthewaythechurchdoesbusinessmostofthetime,JesusmightjustaswellhavesaidthattheWordispreciselywhatisnotsown.

Therefore,theapparentsimplificationinvolvedinJesus'allegorizationoftheparableoftheSowerisnothingofthekind;infact,hisinterpretationmakestheparableprofoundlycomplex.Andwebearwitness to thatcomplexity: in thesepassages,Jesushaskickedthewholemysteryofthekingdomsofarupstairsthatmany Christians, for most of the church's history, have missed his pointcompletelyandchoseninsteadtobusythemselveswithdownrightcontradictionsofit.Itistime,therefore,toexaminetheparableindetail-andtonote,aswego,howmanyexamplesofourinveteratenoncomprehensionthereareinadditiontotheonejustcited.

CHAPTERSIX

TheSower,Continued

ne concession. You may feel I have given you a fast shuffle byintroducingintotheparableoftheSowernotonlythetheologyoftheWordfromJohn1butalsothefull-blownchristologyoftheNiceneCreed.Igrantyouthat,butwithadistinction:ifitwasashuffle,itwasnotanillegitimatelyfastone.

Idonotthink,ofcourse,thatwhenJesustoldtheparableforthefirsttimehenecessarilyhadanyof those later theological formulations inhishumanmind.ForallIknow,hemayevenhavethoughtofhimselfasthesower,andconceivedoftheWordsownaslittlemorethantheGoodNewsofthekingdom.Itprobablydid not occur to him that hewas, in fact, that veryWord, and I think it quitecertainthattheJohannineconceptsoftheWordasGodandtheWordasmadefleshneverenteredhishead.

Andyet.ThereisnowayofcompletelyseparatingtheparableoftheSowerfromthesubsequentdevelopmentsofitsthemesinotherparables.Indeed,ifwebelieve in the inspiration of Scripture, there is nothing finally desirable aboutdivorcingitfromthelatercontributionsof,say,JohnorPauloranyotherNewTestamentwriter.Forexample,onthepresumptionthattheauthoroftheFourthGospelwas familiarwith theparableof theSower, it is likely thathewasnotunawarethathisdevelopmentofthedoctrineoftheWordasdivinewouldbeardirectlyon the interpretationof theWordas sown.At thevery least, theHolySpiritwasdefinitely awareof it, andas theultimategeniuspresidingover theformation of the whole canon of Scripture, the Spirit had no more difficultyworkingbackwardthanforward.Conceptsthathehadnotfitinbymeansofanearlierpassage,heeasilyretrofitted,asitwere,bymeansofalaterone.

Evenifwedonomorethanconfineourselvestochapter13ofMatthew,itsstring of shortish parables of the kingdom develops mightily the mysteriousthemessketchedintheSower.Ifwetossintheparablesofgraceaswell,wefindthemysteryofthekingdommoreandmorecloselyidentifiedwithJesushimself(the parable of the Watchful Servants in Luke 12:35-48). If we include theparables of judgment, we find him saying that the final constitution of thekingdom rests entirely on relationship with him - and on that relationship asoperativeinthemysteryofhiscatholicpresenceinallhumanbeings(theparableoftheGreatJudgment,Matt.25:31-46).Andfinally,ifwetakeintherestofhiswords and deeds,we find him claiming at theLast Supper that the cup is theNewCovenantinhisblood(Luke22:20).Inshort,wefindhimassertingthatinhimself-inhisdeath,resurrection,andascen-ion-whateverisnecessaryforthefullnessof thekingdomhasbeen accomplishedpurely and simplybywhathehasdone.

Itseemstome,therefore,thattherightwaytoexpressboththecontinuityandthedevelopmentof Jesus' thoughtsabout theconnectionbetween thekingdomandhimselfistosaythat,fromtheparableoftheSowertotheendoftheNewTestament, we are watching the opening of a bud into full flower. The earlystagesoftheprocessmaynotlookmuchlikethefinalresult,butifweexaminetheentiredevelopmentcarefully,wewillfindthateverythingintheendis,onewayoranother,totallyconsonantwithwhatwastherefromthebeginning.Withthat interpretiveprinciple inmind, I return to theparableof theSower itself -and to the headings of catholicity, mystery, actuality, hostility, and responseunderwhichIhaveproposedtotreatit.

CATHOLICITY

The idea of the catholicity of the kingdom - the insistence that it is at workeverywhere,always,andforall,ratherthaninsomeplaces,atsometimes,andforsomepeople-isanintegralpartofJesus'teachingfromstarttofinish.True,at the outset of his ministry it is expressed by little more than his irksometendency to sit loose to thehighlyparochialmessianicnotionsofhishearers -by, for example, his breaking of the Sabbath, his consortingwith undesirabletypes, and his constant challenging of the narrow views of the scribes and

Pharisees.Butitbecomespracticallythehallmarkofhisteachingoncehebeginshisuseoftheparabolicmethodinearnest.

Notonlydoesheresort,asintheparableoftheLeaven(Matt.13:33),totheoccasional illustration that quite literally uses theword "whole" (the holon incatholic);farmoreoften,hesetsuphisparablesinsuchawaythatbytheirverytermstheycovernothinglessthanthewholeworld.Thedeviceheusesmaynotbeobvioustothecasualreader,butonceithasbeenspotted,itcanbeseenagainand again.When Jesus sketches his parabolic characters or circumstances, heoftendraftsthemsoinclusivelythatnoone,atanytimeorinanyplace,isleftoutofthescopeofhisteaching.

Consider some instances. In the Sower, the four kinds of ground listed areclearlymeant to cover all sorts and conditions of human beings; there are nocracks between them intowhich odd casesmight fall, and there is no groundbeyond themtowhichhiswordsdonotapply. In theparableof theWeedshesimplysaysthat"thefieldistheworld"(Matt.13:38).IntheNet(Matt.13:47)hesaysthekingdomcatchesallkinds.Andinhislaterparables,hedevelopsthistechniqueof including everybody into something close to an art form.Letmegiveyouahandfulofrandomexamples.IntheparableoftheForgivingFather(Luke15:11-32),thewholehumanrace'srelationshiptograceisneatlydividedbetweentheprodigalandtheelderbrother.Likewise,inthestoryofthePhariseeand the Publican (Luke 18:9-14) there is no one in the world who can't becomprehendedunderoneortheothercharacter.AndintheparableoftheFeastfor the King's Son's Wedding (Matt. 22:1-14), there is not a single kind ofresponsetogracethatisleftout:thecharactersintheparable-whethertheyaregraciously invited or compelled to attend, whether they accept or reject theKing'sparry-areplainly intendedasstandinsfor thegreat,gray-green,greasycatholicmassofhumanitywithwhichGodinsistsondoingbusiness.

InthecaseoftheparableoftheSower,however,thereisstillanother,ifmoresubtle,indicationofthenoteofcatholicity.Jesus'parables,evenwhentheywerenotspokentoanyoneoutsidethesmallgroupofthedisciples,weresetforth,asIhave said, in a contextofhighlyparochial ideas aboutGod's relationshipwiththeworld. If you have any feeling for the way narrowminds work, youwill

realizethattheSower,astold,wouldimmediatelystrikesuchmindsasreekingof the catholicity they had spent their entire religious lives deploring. Peoplewhoarethatnarrowdonotreallylistentowhatsomeonesays;rather,theysniffat hiswords - they check them over to spot the squishy, rotten spots throughwhichideastheyhatemightseepin.

InthecaseoftheSower,theywouldhavehadafieldday.First,bymakingnospecificreferencetoIsrael,Jesusfeedstheirsuspicionsabouthislackofproperparochialism. Of course, the parable could perfectly well be about God'srelationshipwiththeJewsalone,butforsuspiciousminds,couldbeisneveranacceptable substitute forhasgot tobe.Theywantanairtightcase,nota leakyone;whatJesusgavethemhasenoughholesinittoletinalltheGentilesintheworld.

Second,theirnervous-Nellyfearofatrulycatholickingdomleadsthemtoanevendeeperreasonfordistrust.NotonlyhasJesustoldastoryonwhosetermstheGentilesmightbebroughtin;worseyet,hehastoldonethatjustasplainlygivesnoguaranteethatthechosenpeoplemightnotbeleftout.ByskirtingthewholeJew-Gentileissue,yousee,Jesushas,infact,raiseditmorestronglythanever in his hearers'minds.What he says, they can't verywell arguewith, butwhatitsmellslike-ah,thattheyarenotabouttotakesittingdown.

Am I putting toomuchweight on this? I don't think so.At the end of hisinterpretation of the Sower, Jesus adds a few remarks (Mark 4:2125 andparallels).Allof them, itstrikesme,areratheredgy.Hedoesnotsoundlikeacool rabbi who has delivered an unexceptionably pious les son; instead, hesoundslikesomeonewhohasjustsaidsomethingheknowsisoffensivebutwhoisboundanddeterminedtomakeitstick.

The first remark - "Does anyone ever bring in a lamp and put it under thebed?"-seemstomeroughlyequivalentto"WhatamIsupposedtodo,hidethetruth just because people don't like it?" His second - "There is nothing hid,excepttobemademanifest"-hastohavebeenoffensivetothosewhobelievedthat God had already disclosed, to them, everything that really mattered. Histhird-"Hewhohasearstohear,lethimhear"-soundslikenothingsomuchas

"I dare you to think about all these implications that are terrifying you." Hisfourth - "Watchhowyouhear: thewayyoumeasureout judgmentwillbe theway it'smeasuredout toyou,andevenmoreseverely" -practicallymakesmycase all by itself.Andhis final remark, inwhichhe repeats his preface to theinterpretationof theSower - "Tohimwhohas,morewillmorebegiven; andfromhimwhohasnot, evenwhathehaswillbe takenaway" - is entirely toovague about the identity of the several "whos" to be of much comfort toanybody.

But the real clincher of the case for the catholicity of the Sower is thecollection of parables following in Matthew 13:24-52 (and parallels) that soclearlydevelopsthecatholicityofthekingdom.Thesynopticwritersplainlyfeelthat all thismaterial isofapiece: even ifoneor theotherof thenotes Ihavelisted ismerely adumbrated in the parable of the Sower, each of them, as thesucceedingparablesunfold,isgivenitsturnatafull-dressexposition.Therefore,leavingtherestofthesubjectofcatholicitytobetreatedwhenwelookatthoseparablesindividually,IproceedtothenextofthenotesasitismanifestedintheSower.

MYSTERY

I havemade it clear that I consider Jesus' ever-increasing preference for left-handed rather than right-handed uses of power to be the most significantdevelopment of his thinking over the course of his ministry. But it is in theparableoftheSowerthathetakesthefirstquietbutmajorstepinthedirectionthatwill eventually lead him into the heart of the paradox of power.And notonlyhim.IfwepaycloseattentiontotheSower,we,too,willbeledthesameway: we, too, will come to see the apparent inaction of the Cross, the onlyminimally noticeable fact of the Resurrection, and the totally disappointingepisodeoftheAscensionasthefinalfloweringoftheGoodNewsheproclaimedfromtheverybeginning.

Irefer,ofcourse,tohisuseoftheimageryofseedandsowingastheprincipalanalogueintheparable.Tobesure,thisisnottheonlyplacehereferstothem;hisuseofsporos(seed),ofspeirein(tosow),andofkokkos(seed,grain)occurs

in other passages (Matt. 13:24-27;Matt. 13:31 and parallels;Matt. 17:20 andparallels; and John 12:24). But this is the first and thus the most significantreferencefromthepointofviewofdevelopment.

Considertheimageryofseed.Firstofall,seedsaredisproportionatelysmallcomparedwithwhat theyeventuallyproduce. In thecaseofherbs-which, forsomereason,Jesustookspecialdelightin-theyareinfactalmostridiculouslysmall.Anyonewhohasplantedthymeorsavoryknowsthestrangesensationofpracticallylosingsightoftheseedafterithasbeendroppedintothefurrow:youmightaswellhavesownnothing, forallyoucanobserve.Andwhatdoes thatsayabouttheWordofGodthattheSowersows?Well,itcertainlydoesnotsaywhat we would have said. Left to our own devices we would probably havelikened the Word's advent to a thunderclap, or to a fireworks display, or tosomethingelsewejudgedsufficientlyunmistakabletostandinforournotionofapushy,totallyright-handedGod.Instead,thisparablesaysthatthetruecomingof theWordofGod,even ifyousee it,doesn't look likeverymuch-and thatwhenitdoesfinallygetaroundtodoingitsrealwork,itissomysteriousthatitcan'tevenbefoundatall.

That is the second thing about seeds: they disappear. In the obvious sense,they do so because of their need to be covered over with earth in order tofunction. (Thinkof the light that that shedson the "messianic secret": Jesus istakingwhatmayhavebeenonlyaninstinctivedislikeforpublicityandturningitintoatheologicalprinciple.)Butintheprofoundsense,theydisappearbecauseoncetheyarethuscovered,theyeventuallybecomenotonlyunrecognizablebutundiscoverableaswell:asfarastheirownbeingisconcerned,theysimplydieanddisappear.

Thinkofwhat that saysabout Jesusandhow it reechoes throughhiswholeministry.He,astheWord,comestohisownandhisownreceivehimnot.Heisdespised.Heisthestonethebuildersrejected.Heisministeredto,notinhisownrecognizableformbutinthesick,theimprisoned,andthegenerallydown-and-out.AndtocaphiswholecareerastheWordsowninthefieldoftheworld,hedies,rises,andvanishes.Hisentireworkproceedsasdoestheworkofaseed:ittakesplaceinamystery,insecret-inawaythat,asLuthersaid,canneitherbe

knownnorfelt,butonlybelieved,trusted.

Onceagain,thatisnotourideaofhowarespectabledivineoperationoughttobe run. We would rather have causalities and agencies that were a bit moreproportionate to their results. Given our druthers, our pet illustration of thekingdomwouldprobablybe agiantnail - driven into theworld, appropriatelyenough, by a giant hammer in the hand of a giantGod. Something noisy andnoticeable.Butaseed?Oh,comenow.

ACTUALITY

IfwehavedifficultyadjustingtoaWordofGodwhoworksasminimallyandmysteriouslyasaseed,wewillhaveevenmoredifficultywiththenextpointtobe made about seeds, namely, that they actually do work. The sower in theparableisdepictedintheactofsowing.HeisnotsittinginhisarmchairreadingseedcatalogsinFebruary;heisnottillingandfertilizingthesoilinMarch;andaboveall,heisnotstandinginthegardeninMay,simplythinkingabouttakingtheseedsoutoftheirpackages.Ifhewereshowndoinganyofthosethings,wemightfairlyconcludethatthepoweroftheWord-likethepowerofseedsundersimilar circumstances - was only virtually present in the world. We mightassume,inotherwords,thatitwouldnotachieveactualeffectivenessuntilsomefurtherstepsweretaken.

In the terms of the parable as told, however, there is no room for suchvirtualism.Theseed,andthereforetheWord,isfullyinactioninandofitselfateverystepofthestory.Everythingnecessaryforitsperfectworkisintheworksfromthestart.Eventheapparentcontradictionsofitseffectivenessthatappearinthecourseoftheparableturnoutnottodenythateffectivenessatall.

First,considertheseedthatfallsontheroadandiseatenbybirds.Thatisnodenial of its properties as seed.Seeds, froman ecological point of view, havepurposesotherthanthereproductionofspecies:theyareattractivetobirds;theyare nourishing to almost all animals; and they are quite literally the spice ofhuman life. To be sure, Jesus equates the birds with the devil. But thecomparison,whileperhapshardonthebirds,isbynomeansunflatteringeither

way.ThedemonsknewwhoJesuswasevenwhenpeopledidn't.Therefore,justas the birds recognize seed forwhat it is even if the pavement doesn't, so thedevil recognizes the power of the Word even when human beings don't.Furthermore, justas theeffectivepowerofseedstoreproducethemselves is inno way seriously inhibited by the depredations of the birds (in fact, animalingestion and excretion of seeds is one of nature's ways of insuring theirdistribution),sotootheeffectivepoweroftheWordisnotlessenedeventhoughthe devilmay try to digest it for his own purposes and turn it into offal. TheWord,liketheseed,stillworksonitsownterms.

Next,however,consider theseedthatfalls into theother threesituations.Inallof them-whetheron the rockyground, in the thornyunderbrush,or in thewell-prepared soil - the seed actually does its proper, reproductive work: itspringsup.True, therearedifferences in theoutcomeof thatwork,andIshallhavesomethingtosayaboutthembyandby.Butwhatneedstobeemphasizedhereisthatthedifferencescanneverbeinterpretedasmeaningthattheoperativepower of the seed - or the operative power of the Word - is in any waydependentoncircumstantialcooperation.

Perversely, though, we seem to prefer that interpretation. The history ofChristianthoughtisriddledwithvirtualism."Sure,"wehavesaid,"theLambofGodhas takenawayall thesinsof theworld."But thenwehaveproceeded togive the impression thatunlesspeopledid something special to activate it, hisforgivenesswould remainonlyvirtually,notactually, theirs.Thinkofsomeofthethingswehavesaidtopeople.Wehavetoldthemthatunlesstheyconfessedtoapriest,orhadthesacrificeofthemassappliedspecificallytotheircase,oracceptedJesusinthecorrectdenominationalterms-orhitthesawdusttrail,didpenance,criedtheireyesout,orstraightenedupandflewright-theseed,whoistheWordpresenteverywhereinallhisforgivingpower,might justaswellnotreallyhavebeensown.

Onceagain,thisnoteofpoweractuallypresent-thisflatprecludingofevenahintofvirtualismintheproclamationoftheGospel-comesthroughevenmoreclearlyintherestoftheparablesofthekingdom,especiallywhentheyinvolve,astheydohere,theimageryofseeds.Beforecomingtothose,however,letme

endthisconsiderationoftheSowerbydealingwithmylasttwoheadingsatthesametime.

HOSTILITYANDRESPONSE

The idea that the Good News of the kingdom is proclaimed in a hostileenvironment is written all over the New Testament. Whether we look at thedemonswhorecognizeJesusoratthereligiousestablishmentthatrefusesto,itisquite plain that antagonism is every bit as much the soil of the Word as isacceptance.Thepoint is, literally,crucial: thesupremeactbywhich theWorddeclaresthekingdominallitspowerisnotanactatallbutadeathonthecrossinflictedonhimbyhisenemies.Therefore,whateverelseneedstobesaidabouthostilitytotheWord-aboutitspowerandfunctionintheGospelsoraboutthepresumedmenaceitposesinourownday-thefirstthingtobeinsistedonisthatall the antagonism in the world has already been aced out by Jesus. Notovercomebyforceaswewouldhavedone-notbludgeonedintosubmissionoroutofexistence-butpreciselyacedout:finessed,trickedintodoingGod'sthingwhenallthewhileitthoughtitwasdoingitsownthing.

Consider the devil first.Christians have spent toomuch time in one or theother of two pointless pursuits. Either they have denied the reality of praeter-human evil, or they have given theOldDeceiver farmore time and attentionthanhedeserves.ThisisnoplacetosettlethequestionoftheexistenceofSatanandhishenchmen,so,alongwithScripture,Ishallsimplyassumeit.Butthisisalsonoplacetogetupsetaboutit,toactasifthehostsofevilwerenotalready,inthemysteryofhisdeathandresurrection,beatenbyJesus.Likethebirdsthatnibbleontheseedsandthenpassthemoutoftheirbodiesunimpaired,thedevilhas no power against theWord.Whateverwarfaremight have beennecessaryagainsthimhasalreadybeenundertakenandwon."Mysheephearmyvoice,"Jesussays,"andIgivethemeternallife, ... theyshallneverperish,andnooneshallpluckthemoutofmyhand"(John10:27-28).

Nobody,inotherwords-notthedevil,nottheworld,nottheflesh,notevenourselves-cantakeusawayfromtheLovethatwillnot letusgo.Wecan,ofcourse,squirminhisgripanddespisehisholdingofus,andwecannodoubtget

ourselves intoonehellofamessbydoingso.But ifhe isGod theWordwhobothmakesandreconcilesus,thereisnoway-noway,literally,eveninhell-thatwewilleverfindourselvesanywhereelsethanintheverythickofbothourcreation and our reconciliation.All the evil in the universe,whether from thedevilorfromus,isnowandevershallbejustpartofthedivineecology.

AndtheSowersaysthat.Theseedeatenbybirdsisasmuchseedastheseedthatproducedahundredfold.Thesnatchingof theWordbythedevil-andtherejectionofitbytheshallowandthechokingofitbytheworldly-alltakeplacewithintheworkingofthekingdom,notpriortoitoroutsideofit.ItistheWordalone, and not the interference with it, that finally counts. True enough, andfittinglyenough, themostobviouspoint in thewholeparable is that thefullestenjoymentofthefruitfulnessoftheWordisavailableonlytothosewhointerferewith it least. But even in making that point, Jesus still hammers away at thesovereigntyandsoleeffectivenessof theWord.Thoseon thegoodground,hesays,arethosewhosimplyheartheWord,acceptit,andbearfruit:somethirty-,some sixty-, and some a hundredfold. It's not that they do anything, you see;rather,it'sthattheydon'tdothingsthatgetintheWord'sway.It'stheWord,andtheWordalone,thatdoesalltherest.

One note in passing: In our day and age,we have come to understand thatseeds don't do all the work - that the environment, materially speaking,contributesalmostonehundredpercentofwhat iscontained in the full-grown,fructifyingplant.ButinJesus'day,andforaverylongtimeafterit,thatwasnotthe common supposition.Howevermuchwemight be tempted todraghumancontributions into our interpretation of the parable, therefore, the story as toldrestssquarelyonthesoleagencyofboththeseedandtheWord.

Nevertheless,itremainstruethatresponsetothesowingoftheWordismadethe final thrust of the parable (though even at that, the thirty-, sixty-, onehundredfold yield - based on no apparent differences in the good ground - istossed in as a further indication of both theWord's power and itsmysterioussovereigntyover thewholeprocess). In speakingabout response,however,weneedtotakenoteofapeculiarityinJesus'explanationoftheparable.HeclearlysaysthattheseedsownistheWordofGod.Butwhenhecomestotheresultsof

thesowing,heisabitmorevague:hereferstothosewhorespondas"theonesalongtheroad,"oras"whatwassownamongthorns,"oras"thosesownuponthegoodground,"andsoon(Mark4:15-20).

Atfirstblush,thesephrasesseemtorefertotheseed;butunlesswewanttowelshontheidentityoftheseedastheWord,weshouldprobablyreadthemasreferringnottotheseedbuttoeitherthesituationintowhichitwassown(asinthecaseofthosealongthepath)ortotheplantsthatgrewfromit(asinthecasesoftherest).

Obviously,theseveralresponseslistedintheparableandinitsinterpretationaremeanttorepresent,intermsofeithersoilconditionsorresultantplants,thevarious kinds of human behavior that can be offered in response to theproclamationofthekingdom.TheWord,ofcourse,takescareofitself,infalliblydoing what it should in every case; it is no skin off its nose if only the lastresponselistedproducesfruitfulresults.Butitisdefinitelyskinoffournosesifwerespondinwaysanalogoustooneoranotherofthefirstthree.

Thewholepurposeof thecomingof theWord into theworld is toproducepeopleinwhomthepowerofthekingdomwillbearfruit.Butsincethekingdomis fully, albeit mysteriously, present in the Word (since, in other words, theWord'sfruitfulnessisnotinquestionbutisalreadyanaccomplishedfact), it ischiefly for our sakes that the parable enjoins the necessity of response. ThebiggestdifferencemadebyresponsestotheWordisthedifferencetheymaketous, for us, and in us. They decide not whether the Word will achieve hispurposes but whether we will enjoy his achievement - or find ourselves inoppositiontoit.

Admittedly, I am leaningonce again in thedirectionof adescriptive ratherthan a prescriptive interpretation ofJesus' words. What he is saying in thisparable seems to me to be of a piece with all his other loving, if often sad,commentariesonourcondition.HeisnotthreateningsomekindofretaliationbytheWordagainstpeoplewhofailtomakethebestresponse;rather,heisalmostwistfullyportrayingwhatwemisswhenwefallshortandfailtobearfruit.

AndthereistheWord.Inthecaseofeventhemostpromisingofthedeficientresponses to the sowingof theWord (namely, in theverseabout the seed thatfell among thorns - Matt. 13:22; Mark 4:18), the result specified is that itbecomesdkarpos,withoutfruit,unfruitful.Foraplant,thefailuretobearfruitisnot a punishment visited on it by the seed, but an unhappydeclination on theplant's part fromwhat the seed had inmind for it. It is amissing of its ownfullness,itsownmaturity-even,insomedeepsense,ofitsownlife.Sotoowithus.IfwemakedeficientresponsestotheWord,wedonotsimplygetourselvesindutch;rather,wefailtobecomeourselvesatall.

Alookatthewordkarpos(fruit)asJesusandtheNewTestamentwritersuseitprovidesinsight.Theconcordancecitationsaretoonumeroustolisthere,buttwoinparticularstandout.ThefirstisthediscourseinwhichJesuscallshimselfthetruevineandcharacterizeshisdisciplesasbranches(John15).ThepointhemakesiscomplementarytotheparableoftheSower:asthebranchisnotabletobear fruit unless it remains in the vine, so they cannot bear fruit unless theyremain in him. In other words, the response most needed is that of simplyabidinginthepoweroftheWordhimself-whichmeans,intermsoftheSower,neitherputtingobstacles in thewayof the seednor involvingourselves in thesearchforother,moreplausibleresponsestoit.

TheotherpassagethatreinforcesthelessonaboutresponseintheparableoftheSower is the famousoneofGalatians 5:16-26 inwhichPaul distinguishesbetweentheworksofthefleshandthefruitsoftheSpirit.Theworksarealistofdisastrouscharactertraitsthattheapostlesaysresultfromourtryingtoachievethe fullnessof life inourownway: that is,according to the flesh (not just thebody,pleasenote,but theentire rangeofhuman responses -be theyphysical,mental, or even spiritual - that proceed from our inveterately right-handedwrongheadedness).Theyareagrimshelf-fulofproducts,hazardousnotonlytoour health but also to our education and welfare: among other things, theyincludefornication,witchcraft,strife,envy,andmurder.ThefruitsoftheSpirit,however-thoseresultsthatarenotmanufacturedbyourplausibleanddeliberateeffortsbutsimplyallowedtogrowunimpededundertheguidanceof theSpiritwhotakeswhatistheWord'sandshowsittous-are,everyoneofthem,trulyhuman traits: love, joy, peace, longsuffering, gentleness, goodness, faith,

meekness,temperance.Theyarenotresultsof,orrewardsfor,ourfranticeffortstomakeourselvesright;rather,theyaretheveryrightnessforwhichournaturewasmade,bestoweduponusasafreegift.

ItisinthelightofsuchpassagesasthesethattheparableoftheSowerneedstobeseen.Itdoesindeedcallforaresponsefromus;butthatresponseistobeonethatisappropriatenottotheaccomplishingofaworkbuttothebearingoffruit.Thegoalitsetsforusisnottheamassingofdeeds,goodorbad,butsimplytheunimpededexperiencingofourownlifeastheWordabundantlybestowsituponus.Andthat,asIsaid,isentirelyfitting;becausetheparableistoldtousbynoneother than theWordhimself,whosefinalconcern isnothing less thanthereconciledyouandmethathelongstoofferhisheavenlyFather.Hedidnotbecome flesh to display his ownvirtuosity; he did so to bring us home to hisFather'shouseandsitusdownashisbrideatthesupperoftheLamb.Hewillsuswholeandhappy,yousee;andtheparableoftheSowersayshewillunfailinglyhaveusso,ifonlywedon'tgetintheway.

CHAPTERSEVEN

TheLampandtheGrowingSeed

efore proceeding to the rest of the parables of the kingdom, I think it isimportant to take note of the peculiar discontinuity with which they arepresentedintheGospels.Thewriters,insteadofrunningthroughthemoneafteranother, interrupt the natural sequence of these parables in a way that seemsillogical-andwithafrequencythatissurprising.

Foronething,Jesus'interpretationsofboththeSowerandtheWeedsarenotgiven,aswemightexpect,rightattheendoftheoriginalparables.Rather,theycomeonlyafterothermaterialhasintervened.Ishallhavemoretosayaboutthiswhenwelookat theWeeds(whichisseparatedfromitsexplanationnotbyananswertoalonequestionbutbytwoadditionalparablesplusareiterationoftheobservationthatJesussaidnothingwithoutaparable).AllIwanttosayhereisthatmyownpreferredwayofdealingwiththeseinsertionsistotakethemquiteseriously - to assume that either Jesus or the Gospel writers felt they werenecessary to the argument these parablesmake for the kingdom and to try tofathomjustwhatthatnecessitywas.

But there is another and evenmore pervasive pattern of interruption. ShortcommentsonJesus'useoftheparabolicmethod,oronitseffects,arethrustintothe accounts remarkably often. In Matthew, they are inserted at 13:10-17(between the Sower and its interpretation); at 13:34-35 (just before theinterpretationoftheWeeds);andat13:51-52(whereJesusasksthedisciplesiftheyhaveunderstoodhim).

InMark, the interruptions are at4:10-12 (parallel toMatt. 13:1017); andat4:21-25(rightaftertheinterpretationoftheSowerandbeforetheGrowingSeedandtheMustardSeed).InLuke,wefindthemat8:9-10(again,paralleltoMatt.13:10-17); at 8:16-18 (parallel toMark4:21-25); and at 8:19-21 (where Jesus'relativesareunabletoreachhimonaccountofthecrowd).

Once again,my disposition is to try tomake something of these insertionsrather thansimplyshrug themoffasevidenceofanot toosuccessfulscissors-and-pastejob.Inanycase,thegermanepassagehereisJesus'parabolicremarkabout not putting a lamp under a bushel or a bed but on a lampstand -Mark4:21-22, Luke 8:16-17, and the parallels inMatthew 5:15 and 10:26 - and itseems to me to repay that kind of serious attention. Coming as it doesimmediately after his explanation of theSower, I feel it is best expounded bytyingitascloselyaspossibletothenotesofcatholicity,mystery,actuality,andsoon,thathehasalreadybeguntoattributetothekingdom.

WhatdoIcomeupwith,then,onthesubjectoftheLamp?Ifindthatitrefersquite nicely to the difficult, scarcely obvious exposition of the parable of theSowerhehasjustgiven.TheLampistheGoodNewsofthesowingoftheWordwho is the all-sufficient cause of the kingdom; but unless that Lamp is setsquarely on the lampstand of a relentlessly paradoxical interpretation of thekingdom, its light simply will not be seen. All the easier, more plausibleinterpretations - those that try to expound the kingdom as parochial, ornonmysterious,ormerelyvirtual-arejustsomanybushelbasketsorbedsthatcanonly hide theLamp's light.And if I add to thatmyhabitual ringing in ofJohnwheneverpossible,anevenfullermeaningof thepassagebecomesclear:JesushimselfistheLamp.TheincarnateWord-theLightthat,comingintotheworld, lightens every human being - cannot be recognized as the Light he isexcepton the lampstandofaproperlyparadoxical, lefthanded interpretationofhispersonandwork.Standhimonanythingelse,andyouseenotjustonemoredimbulbliketherestofus;youseenosavingLightatall.

Finally, though - as if to reassure us that the paradox by which the hard,almosthiddeninterpretationisworththepatienceittakestograspit-heroundsout this particular interruption of himself with an insistence that his apparenthidingof the truth inparables isnot anendbutameans. "Nothing ishid,"hesays,"exceptinordertobemademanifest;norisanythingmadesecretbutthatitmightbecomeplain"(Mark4:22).Thekingdom,likethesownWord,isintheworks, and it will settle for nothing less than full manifestation. We are notwaitingforitspowertocome;webelievethatitisalreadyhere-andthatitwillinevitablyhaveitsperfectandutterlytriumphantwork.

Fascinatingly enough, this last note convincesme of something else: Jesus'interruptions of himself, far frombeingmere insertions of straymaterial, turnoutinfacttobeartfullyconstructedbridgestothenextdevelopment.ForashisremarksabouttheLampappearinMark,theynotonlywrapupthematerialontheSower;theyalsoformtheprologuetothefirstoftheexplicitparablesofthekingdom, namely, the parable of the Growing Seed. Without missing even abeat,Jesusproceedstogiveastunningillustrationoftheverypointshehasjustbeendeveloping.

ConsidertheGrowingSeed.TheparableappearsonlyinMark(4:26-29);andwhile it once again uses the images of seed and sowing, it contains someremarkabledifferences from theSower.First and foremost, it ties the imageryexpressly, within the parable itself, to the kingdom: "The kingdom of God,"Jesussays,"isasifamanshouldcastseedupontheground."Notethestrength,eventheextravagance,ofthecomparison:thekingdomispresentedastheverything sown. The kingdom is not the result of the sowing of something quitedifferentfromitself(inwhichitwouldbecontainedonlyvirtually,asaplantiscontainedinaseed);rather,thekingdomassuchispresent,inallitspower,rightfromthestart.Moreover,bytheveryforceoftheimageryofsowing,theseedisclearlytobeunderstoodashavingbeensowninthisworld,squarelyinthemidstofeveryhumanandeveneveryearthlycondition.Thisemphasisonthekingdomasaworldly,notjustanotherworldlypieceofbusinesswasalreadyclearintheSower; but Jesus' repetition of it here as well as later makes me want tounderscoreit.

ChristianshaveoftenbeenlamentablyslowtograsptheprofoundsecularityofthekingdomasitisproclaimedintheGospels.BecauseMatthew(thoughnotMarkorLuke)usesthephrase"thekingdomofheaven"-andperhapsbecausethegreatestnumberofparablesofthekingdomdoindeedoccurinMatthew-wehave frequently succumbed to the temptation toplaceunwarranted importanceontheword"heaven."Inanycase,wehavetoooftengivenintothetemptationto picture the kingdom of heaven as if it were something that belongedmoreproperlyelsewhere thanhere.Worseyet,wehaveconceivedof thatelsewherealmostentirelyin"heavenly"ratherthaninearthlyterms.Andallofthat,mindyou,directlyinthefaceofScripture'sinsistencestothecontrary.

IntheOldTestament,forexample,theprincipaldifferencebetweenthegodsof theheathenand theGodwho,asYahweh,manifestedhimself to Israelwasthat,whilethepagangodsoccupiedthemselveschiefly"upthere"inthe"councilofthegods,"Yahwehshowedhispowerprincipally"downhere"onthestageofhistory.Thepagandeitiesmayhavehadtheirseveralfiefdomsonearth-pint-sizeplotsof tribal realestate,outsidewhich theyhadno interestordominion,andeveninsidewhichtheybehavedmostlylikeabsenteelandlords;buttheirrealturfwas in the sky, not on earth.Yahweh, however, claimed twodistinctions.Even on their heavenly turf, he insisted, it was he and not theywhowere incharge.Andwhenhecamedowntoearth,heactedasifthewholeplacewashisown backyard. In fact, it was precisely by his overcoming them on utterlyearthlyground,inandthroughhischosenpeople,thatheclaimedtohavebeatenthem even on their heavenly home court.What he did on earth was done inheaven, and vice versa, because he alone, as the One Yahweh, was the soleproprietorofboth.

IntheNewTestament,thatinseparabilityofheavenlyconcernsfromearthlyones is, if anything, even more strenuously maintained. The kingdom Jesusproclaimsisathand,plantedhere,atworkinthisworld.TheWordsownisnoneotherthanGodhimselfincarnate.ByhisdeathandresurrectionatJerusaleminA.D. 29, he reconciles everything, everywhere, to himself - whether they bethingsonearthor things inheaven.Andat theend,whenhemakesall thingsnew,hemakesnotjustanewheavenbutanewearth-aglorifiedre-creationofnothinglessthanhisoldstampingground.TheBible'slastchaptersproclaimaheaven and earth more inextricably intertwined than ever. Whatever else the"NewJerusalem"maysignify, itsaysplainly that thefinal"heaven"willbeasearthyastheeschatologicalearthwillbeheavenly-andthatthat'sthewayitisgoingtobeforever.

Indeed,itisworthnotingthatmostusesofthewords"heaven"or"heavenly"in the New Testament bear little relation to the meanings we have sounscripturally attached to them. For us, heaven is an unearthly, humanlyirrelevantconditioninwhichbed-sheeted,paperwingedspiritssitoncloudsandplay tinklymusic until their pipecleaner halos drop off fromboredom.Asweenvisionit,itcontainsnotonebaby'sbottom,notonewoman'sbreast,noteven

one man's bare chest - much less a risen basketball game between glorified"shirts"and"skins."ButinScripture,it isacitywithboysandgirlsplayinginthe streets; it is buildings put up by a Department of PublicWorks that usesamethystsforcinderblocksandpearlsasbigastheRitzforgates;andindoors,itisadinnerpartytoendalldinnerpartiesatthemarriagesupperoftheLamb.Itis, in short, earth wedded, not earth jilted. It is the world as the irremovableappleofGod'seye.

Andthat (tocometo theendofanotunearthlydigression) iswhatJesus isproclaimingintheparableoftheGrowingSeed.Thekingdomitself,heinsists,is thevery thing that is sown.And in the rest of theparable, hedrives home,with a clarity matched almost nowhere else, the absolute sovereignty of thatkingdomovertheearthitwillstomakeitshome.Therearenoreferencesatallhere to the dangers that hostility might pose for it; nor are there even anyreferences to thedetrimentalorbeneficial effectsof thevarious responses thathumanbeingsmightmaketoit.Instead,Jesusignoresthesemattersentirely.AsJesusdepictsit,oncethemanintheparablehassowntheseed,hedoesnothingmorethanmindhisownandnottheseed'sbusiness.Hegoestobedatnightandgetsupinthemorning-andthenheshopsatthesupermarket,unclogsthesink,whipsupagourmetsupper,playschambermusicwithhisfriends,watchestheeleveno'clocknews,andgoes tobedagain.Andhedoes that andnothingbutthat, day after day after day - while all along, the seed that is the kingdomsproutsandgrowsinawaythathehimselfsimplyknowsnothingabout.

But then comes one of the most startling statements in all of Scripture:Automate he ge karpophore% Jesus says; the earth (and all of it, mind you:good, bad, or indifferent) bears fruit of itself, automatically. Just put thekingdomintotheworld,hesaysineffect;putitintoanykindofworld-notonlyintoaworldofhotshotrespondersorspiritualpros,butintoaworldofsinners,deadbeats, and assorted other poor excuses for humanity (which, interestinglyenough, is the only world available anyway) - and it will come up a perfectkingdomallbyitself."firsttheblade,thentheear,thenthefullgrainintheear."Ittakesitstimeaboutit,tobesure;butthetimeittakesisentirelyitsown,notanyone else's.There is not a breath about crop failure, anymore than there isaboutthedepredationsofthedevilortheknuckleheadednessofhumanity.There

isonlytheproclamationofacatholicsowingthat,mysteriouslybuteffectively,resultsinacatholicgrowthtowardacatholicharvest.

At thispoint, though, Idetect inyourmindaprematurereadiness toutterasigh of relief: "Finally!" you think. "The harvest!And about time!Enough ofthis dangerously indiscriminate catholicity. Toomuch of this silence about allthe criminal types who will obviously take this omnium-gatherum gospel aspermissiontogorightoncommittingtheirfelonies,evenintheNewJerusalem.Atlast,Jesusisabouttothreatentheworldwiththeeschatologicalcomeuppanceweknowandlovesowell."

Inthisparable,however,yourmind'sdesireisdoomedtodisappointment.Tobesure,thereareotherpassages(notablytheparableoftheWeeds)whereJesusdoes indeed use the word therismos, "harvest," to introduce the notion ofmillennialpolicework.Butnothere.Herehesimplycontentshimselfwithalastlinenotonebitmorediscriminatingthantherestoftheparable:"Butwhenthefruitisripe,atonceheputsinthesickle,becausetheharvesthascome."Notaword,yousee,aboutseparatingthewheatfromtheweeds.Notasyllableaboutgetting the baddies out of the kingdom and burning them up in fireunquenchable.Why?

Youcouldargue,ofcourse,thattheomissionisaspace-andtimesavingone-that because Jesus supplies those details elsewhere, they should simply beunderstood as applying here too. But I don't like that. Jesus, it seems to me,achieved his status as a world-class teacher not only by what he put into hisutterancesbutbywhatheleftoutofthemaswell.Wheneverhefelthimselfinthe presence of minds that were itching to jump to their favorite conclusionsabouthowGodshouldruntheuniverse,hedeliberatelyrefusedtogivethemaplatformtojumpfrom.AsItriedtoshowearlier,hedidthatintheparableoftheSowerwhenheparadoxicallyraisedtheJew-Gentilequestionbynotraisingitatall,thusdeprivinghishearersoftheassurancestheyfeltaproperMessiahshouldgive. And he does it even more clearly in John 6 where the whole dialoguebetween him and the Judean Jews is one long exercise in messianic foot-dragging-withJesusinsistingright totheendongivingthemnaughtfortheircomfort.

Andthat,itstrikesme,isjustwhatheisdoinghere.EverylastmanJack(orJill) of us - and everybit asmuchback then as right now - is an eschatologyjunkie.Wearesoconsumedwiththeideathatwrongsmustbesetrightandthatevildoers must be run out of the New Jerusalem on a chiliastic rail that weconvinceourselvestheHolyCitycanactuallybebroughtintobeingbymeansofcops-and-robbersgames.Ourfavoritesolutionstotheworld'sdeepandhumanlyintractableproblemswithsinarepunchingpeopleinthenose,lockingthemupintheslammer,and-failingallelse-buyingthemaone-wayrideoutoftownintheelectricchair.Worseyet,whenwecometo thepoint(aswealwaysdo)ofgiving God advice about how to deal eternally with the same problems, wesimplyconcocteternalvariationsofthesameprocedures.

Iamaware,ofcourse,thatScripturequiteplainlyspeaksofjustthosesortsofactivitiesonthepartofGod.Andeventhoughyoumightnotexpectmetosaysoafterthatlasttirade,Iamperfectlywillingtotakesuchright-handedstrong-armstuffseriously:thatis,asjustasinspiredas-butnot,pleasenote,asmoreinspired than - the Bible's other, more lefthanded ways of talking about theultimate triumph of divine justice. But. But, but, but: that is notwhatwe aretalkingabouthere.Andforevenmoreofabut:thatistheverysubjectthatJesusis scrupulously avoiding at the end of the parable of the Growing Seed. Hissubjectistheutterlyfundamentaloneofhowthekingdomgrows,ofthemeansbywhich thecity isbuilt. It isnot the relativelyminoroneofhow theDivinePoliceDepartmentkeepsmuggersoffthestreetsoftheNewJerusalem.

The kingdom grows, he says, because the kingdom is already planted. Itgrowsofitselfandinitsowngoodtime.Aboveall,itgrowsweknownothow.Anybrightideaswemighthaveaboutthesubjectwillalwaysandeverywherebethewrong ideas. Indeed, theirwrongnesswillbeprovedsimplybyourhavingthem;because if thekingdomcouldhavebeenmade togrow in thisworldbybright ideas, itwouldhavesproutedupallover theplacesix timesadayeversinceAdam.Butitneverdidanditneverwill,exceptinamysterythatremainsresolutelybeyondourmoralizing,score-eveningcomprehension.

Inmyview,itisforjustthatreasonthattheGrowingSeedhasnothinginitaboutGod'sultimatecleanupoperation.Jesuswithholdsfromhishearersatthis

pointanything thatmightdistract themfromthesavingmysteryandbog themdown once again in hopeless plausibilities. Admittedly, in the next group ofkingdom passages (the Weeds, the Mustard Seed, the Leaven, the commentabout Jesus' saying nothing without a parable, and the interpretation of theWeeds), hedoes indeedgivehis hearers grist for their eschatologicalmoralitymills.But-andIthinkthiswillbeborneoutasweproceed-hedoesitwithatleastsomereluctance.InMarkandLuke,ofcourse,hedoesitnotatallatthisjuncture.Onbalance,therefore,thesynopticsmakeoutafaircaseforlookingalot longer and harder at the constitution of the kingdom before we engrossourselvesinitsprisonstatistics.

CHAPTEREIGHT

TheWeeds

erhapsthebestwaytodealwiththeportionoftheGospelthatrunsfromJesus' parable of the Weeds through his eventual interpretation of it (Matt.13:24-43) is simply to proceed through thematerial in order, noting aswegoboth the points that corroborate the general approach I have been taking andthosethatcallitintoquestion.

Jesus' first versionof theparableof theWeeds, likehis first versionof theSower, is a straight story about farming:he resists yet again the temptation tosaywhatitmeansuntilafterhehasunburdenedhimselfofother,andseeminglyunconnectedremarks.Farmersandgardeners,ofcourse,mayraiseaneyebrowatthestory'sstrictlyagriculturalaspects.Thepracticeofnotpullingoutweedsuntilharvest timeisnowaytorunafarm.All thatsuchneglect insures is twoundesirableresults.First,itcontributestothechokingoutofthegoodplantsthatJesusdeplored in theSower;second, itguaranteesabumpercropofunwantedweedseedstoplaguethenextseason'splanting.Nevertheless,theparableastoldsimply flouts these truths of agronomy in order tomake its theological point.Maybe Jesus was just not as good a gardener as he was a carpenter (hiscommentsaboutbuildinghousesonproperfoundations[Matt.7:24-27]soundalotmore like thewordsofanexpert). Inanycase,his real tradewasMessiah-ing,aboutwhich,fittinglyenough,hewrotethebook.Back,then,tothewayheactuallybeginstheparableoftheWeeds.

"Another parable he put before them," the Gospel says (Matthew, as if tounderscorethecohesivenessofthewholestringofkingdomparables,startsthreeof themwith theworddlle,"another,"and twomorewithpalin,"again");"thekingdomofheavenmaybelikenedtoamansowinggoodseedinhisfield."

Atfirstblush, Jesusseems tobeshiftingawayhere fromhis insistence (forinstance,intheGrowingSeed)thatthekingdomassuchiswhatissown.Evenmore,heseemstobesettingupthestoryinsuchawaythat,whenhedoescometointerpretit,hewillbeforcedtorepresenthimselfnotastheWordortheseedsownbutsimplyastheonewhodoesthesowing.However,thephraseheuseshere for "good seed" is a bit of a departure from the references he has so farmade to the subject. In theGreek, it is kalon sperma, and a brief look at theconcordanceturnsupsomefascinatinginformation.

IntheNewTestament,therearesomefortyoccurrencesofthewordsperma.In theolddays, itwas commonpractice toEnglish all of themwith theword"seed";butspermaonlyrarelyreferstotheactualthingplanted.Indeed,bymyreckoning,thereareonlyfoursuchairtightreferences:twointhefirsttellingofthe parable of the Weeds (Matt. 13:24 and 27) and two in the immediatelyfollowingparableoftheMustardSeed(Matt.13:32andMark4:31)whereJesussays that when the seed is sown, it is mikroteron ... pdnton ton spermaton,"smallerthanalltheseeds."Bycontrast,inmostofitsoccurrences(overthirtyof them), it isused to refernot strictly to seedas seedbut to theprogeny thatcomes from seed. Sperma Abradm, "seed of Abraham," is the commonestcitation;itrefersobviouslynottoAbraham'sspermcellsbuttohisdescendants-thatis,towhatgrowsfromtheseedratherthantotheseeditself.

ItseemstomethatitisultimatelythisforcethatthewordspermatakesonintheparableoftheWeeds-andforthatmatter,intheremaininghandfulofplaceswhereitdoesnotrefertothedescendantsofhumanbeings.Trueenough,whenJesusinitiallytellstheparableinitsunexplainedform,plantedseedisthefairestinterpretation of the word; but just as plainly, when he comes to identify the"goodseed"inhisallegorizationoftheparable(Matt.13:38),hemakesitrefermoretowhathasgrownupasaresult thantowhatwasplantedtobeginwith."Thegoodseed,"hesays,"arethesonsofthekingdom,"thatis,theoffspringofthe kingdom, thosewhose lives are the flowering and fructifying ofwhatwassownbytheSonofMan.Interestingly, too, it is just thisusageof"goodseed"(and"badseed")thateventuallymadeitswayintoEnglish:"he'sbadseed,"forexample,refersnotsimplytoaman'soriginbuttohissubsequentcharacterandactions.

At any rate, whatever sense we assign to sperma at this point, there is noquestionabout the forceof theword"sow": Jesus is referring to thebroadcastplantingofanentirefield.Onceagain,hepresentstheactionofhisparableinaway thatnecessitatesa soundingof thenoteofcatholicity in its interpretation.By speaking only of one man's field, and by avoiding any hint of a partialsowing of that field, he clearly indicates that there are no places - and byextension,notimesandnopeople-inwhichthekingdomisnotalreadyatwork.

But then Jesus continueswith awhole string of fascinating details: "Whileeveryone was sleeping," he says, "theman's enemy came and sowed zizdnia,weeds, among the wheat and went away." Note first the "sleeping."What isreferred to isnotculpablenappingonthe jobbut,as in theGrowingSeed, thenormalnocturnalhabitsofeventhemostdedicatedfarmers.Theyhavenodutiestothesowncropthatneedtobedoneatnight;everypositivemeasurecalledforhasalreadybeendonebyday.Otherthingsbeingequal,theseedinthegroundwilldotherestofthejobentirelyonitsown.Themystery,inotherwords-themysteryofboththesowingofseedandthesowingofthekingdom-can,will,anddoesfendnicelyforitself, thankyouverymuch.Furthermore,whileJesusdevelopstheimageryoftheparableoftheSowerinsuchawaythatthemysteryitselfseemsindanger(fromthebirds,fromtherockyground,fromthethorns),theparableof theWeedsgivesnohintof suchperils.Fromstart to finish, theworkingoftheseedisnotseriouslythreatenedatall.

Somethingdoesgowrong,ofcourse,butitisimportanttobeclearabouthowtheparablepresents it: theman'senemycomesandsowsweeds.Butsince theweedsinnowayseemtointerferewiththegrowingofthewheat,itistheword"enemy"thatshouldbecomethecruxoftheinterpretation.Itisnotdangertothecrop's growthbut inconvenience to the farmer andhis servants that lies at theheart of the agriculturaltheological dilemma in the parable. The servants,naturallyenough,havethemostintensefeelingsabouttheinconvenience,anditis theywhohave thebright ideaof taking immediateanddirectactionagainsttheweeds.Thefarmer, though,seemstohaveinmindsomegranderstrategy-one that involves not fighting aminor battle against transitory inconveniencesbutwinninganentirewar,onceandforall,againsthisenemy.

Inotherwords,theparablesaysthatdoingnothingis,forthetimebeing,thepreferred response to evil. It insists that the mysterious, paradoxical tactic ofnoninterference is the only one that can be effective in the time framewithinwhich the servants are working. No matter that they may have plausibleproposals for dealingwith themenace as they see it; their very proposals, thefarmertellsthem,aremoreofamenacethananythingelse.Tobesure,hegoesontoassurethemthatatsomelater,ripertime,hewillindeedinterferetoafare-thee-well with his enemy's plans. But the principal thrust of the parable,especially as Jesus first tells it, is that until the harvest, the "evil" is to besuffered, not resisted. The parable'smain point, in short, is not eschatologicalredress of wrongs, but present forbearance of them. And even though Jesus'subsequent interpretation of the story tilts it mightily in the direction ofeschatology, his insistenceonnonresistance to the enemy's troublemaking stillcomesthroughclearlyenough.

Butthatis togetaheadofthestory.Notenextwhatit is thatJesussaystheenemysowsamongthewheat:zizdnia,weeds,tares-specificallydarnel,Loliumtemulentum,anannualgrassthat,withitslong,slenderawns,orbristles,looksvery much like wheat indeed. And what does that say about the presentrelationshipbetweenthekingdomandtheevilintheworld?

Well,itseemstometosaythatprogramsand,afortiori,pogromsdesignedtoget rid of evil are, by the muddleheadedness of the world and the craft andsubtletyoftheenemy,doomedtodoexactlywhatthefarmersuggeststheywilldo.Sincetheonlytroopsavailabletofightthebattleareeithertooconfusedortoobusy to recognize the realdiffer encebetweengoodandevil, all theywillaccomplish by their frantic pulling out of the weeds is the tearing up of thewheat right along with them. Worse yet, since good and evil in this worldcommonlyinhabitnotonlythesamefieldbuteventhesameindividualhumanbeings - since, that is, therearenounqualifiedgoodguysanymore than thereareanyunqualifiedbadguys- theonlyresultofa trulydedicatedcampaigntogetridofevilwillbetheabolitionofliterallyeverybody.

Indeed,thatputsthefingeronthewholepurposeoftheenemy'ssowingoftheweeds.Hehasnopower against goodness in andof itself: thewheat is in the

field,thekingdomisintheworld,andthereisnotathinghecandoaboutanyofit.Evil,likedarnel,isacounterfeitofreality,notrealityitself.Itisaparasiteonbeing,notbeingitself.

As the parable develops its point, though, the enemy turns out not to needanythingmorethannegativepower.Hehastoactonlyminimallyonhisowntowreakhavocintheworld;mostly,hedependsontheforcesofgoodness,insofaras he can sucker them into taking up arms against the confusion he hasintroduced, to do hiswork. That is preciselywhy the enemy goes away aftersowing theweeds: hehasnoneedwhatsoever tohangaround.Unable to takepositive action anyway - having no real power tomuck up the operation - hesimply sprinkles around a generous helping of darkness and waits for thechildrenoflighttogetflusteredenoughtodothejobforhim.Goodnessitself,inotherwords,ifitissufficientlycommittedtoplausible,right-handed,strong-armmethods,will in theverynameof goodnessdo all andmore than all that evileverhadinmind.

Onewordinpassing.Ifyouareworryingthatthisexpositionmightformthebasisofacaseforpacifism,youshouldcontinuetoworry.Butyoushouldalsomakeadistinction.Theparable, itseemstome,doesnotsaythatresistancetoevilismorallywrong,onlythatitissalvificallyineffective.Youmay,therefore,make out asmany cases as you like for justwars, capital punishment, or anyothersensible,right-handedsolutiontothepresenceofmalefactorsonearth;butyoumustnotassumethatsuchsolutionswillnecessarilymaketheworldabetterplace.Youmay, in short, take the sword, but you should also remember thatthose who do so inevitably perish by the sword - descriptively, not prescriptively. God does not punish people for being nonpacifists; war alone ispunishment enough. But even though pacifism seems not to be enjoined byScripture,weshouldnotefortherecordthattheparableoftheWeedssuggeststhat - pro tem at least - God himself is a pacifist. You don't have to be one,therefore; but pro the only tem you have, you might find the company quitegood.

Back to theparable. "Sowhen theplantscameupandbore fruit [karpon],"Jesus continues, "then the weeds also appeared." Themystery of goodness is

going swimmingly: the kingdom is coming along automate, quite of its ownaccord,anditsgrowthandfructifyingareactual,catholicfacts.Butthemysteryofiniquityseemsunfortunatelytobedoingjustaswell.Truetoitsnatureasacounterfeitofreality,ittoopretendstocatholicityandactuality.Theweedsmaynotberealwheat,buttheylookjustlikeit;iftheservantscanbeinveigledintotakinguparmsagainstthem,atrulycatholicandactualdisastercanbebrewed.

Andonealmostis.Comingtothefarmer,theservantsaretotallypreoccupiedwiththeproblemofevil."Yousowedgoodseedinyourfield,didn'tyou,Sir?"theyaskhim. "Where thendid theweedscome from?" Just like two thousandyears'worth ofChristian theologians - thoughmore excusably, perhaps, sincetheworkerswere ignorantof thecrucifixion - their first intellectualeffortsaredirected,not to findingouthow theyshouldact in thepresenceofevil,but tolookingforanexplanationofitthattheycanunderstand."IfGodisgood,whyistheworldbad?"theyaskineffect;"whydoesheallowalltheseterriblethingstohappen?"

Fascinating though such a question may be, there is a distinct note ofpointlessnessabout it. It'snot that it isunanswerable; it's just that thereare somanycontradictoryanswerstoitthattheyproduceonlyconfusion.Considerjustthree possible replies to the question just raised: (1)God is not good; sowhyshouldtheworldbeanybetter?(2)Godisgood,butheisalsonotverypowerful(orsmartorcaringorwhatever),sothingsarejustbeyondhiscompetence.(3)Godisgood-andbrilliant,clever,loving,andanythingelseyouwouldliketomention-butforsomereasonhealsohasenemieswhomakealotoftrouble.

Pausehereforamomentandnotetwothings.First,notasingleoneoftheseanswers-noranyotheranswerthatcouldimaginablybegiven-istheleasthelpto you when it comes to actually dealing with evil. All that any of themaddresses is the distinctly armchair problem your intellectual bookkeepingdepartmentishavingwithadivineoperationoverwhichithasnocontrol.Theonly possible action that can come out of your concern is the bestowal orwithholdingofyourpersonalapprobation-somethingthat,ineithercase,makesno difference whatsoever. If a mugger is stabbing you with impunity, yourbiggestproblemishardlywhetheryoucanmanagetoapproveordisapproveofa

cosmicSomebodywho, by design or default,makes suchunpleasant behaviorpossible.

Second, note that all the answers to theological posers aboutGod and evilserve only to raisemore questions. Particularly the third answer listed above,which is, obviously, the one closest to the reply the farmer gave his servants."Disgraceful!" the indignant question-maven snorts when he learns that God,like the farmer, has enemies. "What kind of God would put up with suchnonsense?Why doesn't he just swat them? Do you mean to tell me he's notpowerfulenough?DoyouexpectmetobelieveinaSupremeBeinglikethat?"

Butenough.Tothecreditoftheservantsintheparable,theydonotgodownthattheologicalblindalley.Insteadoftryingtofindawayofholdingsomebodyresponsible for the enemy's inconveniencing of them, they content themselveswithinquiringaboutpossiblestepstheymighttake."Doyouwantus,"theyaskthe farmer, "to go out and pull up the weeds?" Ultimately, of course, thatreactionwasnotmuchmoregermanethananabstractworryingof theboneoftheodicy;butatleastitdisplayedacooperativeratherthanacontentiousspirit-anditshouldstandasawarningtoalltheologizers.

TheBible'sonlyrealanswertotheproblemofevilis,likeitornot,thesameasthefarmer'sanswertothequestionposedbythepresenceoftheweeds:Ànenemybathdonethis"(KJV).ThatmayplayhobwithyournotionofGod,butit'salltheansweryouaregoingtogetfromScripture.Andafterit,thereareonlytwo other important questions left. The first is, "Whose side are you on?" - aquestion,pleasenote,thattheservantsgotan"A"on.Andthesecondis,"Whosemethodsdoyouproposetouseindealingwiththeproblem?"Onthatone,alas,theygot an "F."But ifwecanmanage to learn from theirmistake,wehaveagoodchanceofpassingthewholetest.

"No!"thefarmersaystothem."Pullupevil,andyou'llpullupgoodnessrightalongwithit."Butthencomesthemostremarkablewordinthewholeparable:"Aphete[let,permit,suffer]bothtogrowtogetheruntiltheharvest."Simplytopause over this statement, however, is not enough; it calls for a full-scaleapplicationofthebrakes-acompleteparkingofthetheologicalcarinorderto

takeinanincrediblyrichlandscape.

The verb aphiemi (infinitive: aphienai or aphiein), from which aphete isconjugated,hastwomajormeaningsintheNewTestament.Thefirstistheonerepresentedby itsuse in thisparable: sendaway, letgo, leave,permit -not tomention about ten other similar senses that flow quite directly from theformulationoftheword:apo(aph')isaprepositionalprefixmeaning"from";andhiemi is a verb meaning "send, let go, dismiss." As translated into Latin,aphienai came out as, among other things, dimittere, omittere, emittere,admittere, permittere, and remittere; and due to the influence of Latin uponEnglish,almostallof thosesenses -expressedbyeitherAnglo-SaxonorLatinroots-weresimplyimportedintotheEnglishversionsoftheScriptures.

But the secondmeaning of the word is the fascinating one here: aphienai,whenapplied(viatheLatindimittereorremittere)todebts,trespasses,sins,andsoon,comesoutinEnglishas"forgive."Aglanceataconcordanceshowshowimportantthisuseis:intheKingJamesVersion,forexample,forty-sevenofthehundred-fifty-sixoccurrencesofaphienaiaretranslatedby"forgive"(therestareEnglishedinvariousways-with"leave,"infifty-twoplaces,asthecommonestrendering).

TimeoutforacommercialontheconcordanceasthebestofallpossibleaidstoBiblestudy.IfwetakeseriouslyourbeliefthattheHolySpiritpresidedovertheentireprocessbywhichtheBiblewasformed,thenclearlytherecanbenobettercommentaryonScripture thanScripture itself.Andaconcordance is thepreeminent device by which that biblical self-commentary can be grasped -especiallyiftheconcordanceissoarrangedastoallowthereaders(whethertheyknow Greek or not) to search out all the occurrences of a word not only inEnglishbutintheoriginalGreek.

Thisiscrucialbecause,afterall, itwasuponauthorswritinginGreek-anduponaChristiancommunityrespondingtotheirworkinGreek-thattheSpiritsent theguidanceofhis inspiration.Consider thepresentcaseof theaphete intheparableof theWeeds.Amodernreaderwithaccess tonothingbutEnglishwouldseeittranslatedas"Letbothgrow..."andsimplyreadon.Butwhenthat

aphetewas read in the early Christian church - say, during the liturgy on theLord's day - it would have rung a very large bell in the congregation'smind.Theyhad justprayed (or shortlywouldpray) theLord'sPrayer: "Aphes," theywould have said, "Forgive us our debts, as we also aphiemen, forgive, ourdebtors." On hearing, therefore, that the farmer's answer to the malice of theenemywasyet another aphete, theymightwell havegrasped theHolySpirit'sexaltedpunimmediately:themalice,theevil,thebadnessthatismanifestintherealworldandinthelivesofrealpeopleisnottobedealtwithbyattackingorabolishingthethingsorpersonsinwhomitdwells;rather,itistobedealtwithonlybyanJphesis,byalettingbethatisaforgiveness,thatisasuffering-thatisevenapermission-allrolledintoone.

NoticeIsaidonlythattheymighthavegraspedthat.AgoodmanyChristiantheologians, even among those who know Greek, have managed to miss thepointcompletely.Indeed,thefirstobjectionusuallyraisedtolettingevilbe-letalonetoforgivingit-takestheformofagitatedmoralistichand-wringing:"Butifyousimplytellpeopleinadvancethatthey'regoingtobeforgiven,won'ttheyjust go straight out and take that as permission to sin?Don'twehave to keepthem scared out of their wits by continually harping on the big differencebetweenforgivenessandpermission?"

Ihaveanumberof replies toall that.The first is, "Whatbigdifference? InGreek, the sameword isused forboth."The second is, "There'snodifferencebetweenthematall.Ifyou'reanutterlyseriousforgiver,andifyoumakeyourforgiving disposition known to a solid brass snake-in-the-grass, he willobviouslyplayyouforthesuckeryouareasoftenashefeelslikeit:whatdoyouthink theworld, the flesh, and thedevil thought about ajesuswhodiedon thecross instead of nuking his enemies?" The third is, "What on earth are youtalkingabout?God, in theactof creatingyou,gaveyoupermission todoanydamnedfoolthingyoucouldmanagetobringoff.ForgivenessneitherincreasesnordecreasesthelevelofGod'spermissiveness;instead,itjustfishesusoutoftheotherwiseinescapablequicksandwesostupidlygotourselvesintoandsays,`There! Isn't that better?"' My fourth and final reply, though, is, "Of coursethere's a difference; and it's a whopping one. But since even that makes nodifferenceatalltoeitherthefarmerintheparableortoJesusonthecross-or,

for thatmatter, toanyChristiancommitted to forgivinghis skunkofabrotherseventytimesseventimes-whyharponit?"

Followthatup.Onthebasisoftheparableastold,thefarmerhasannounced,publiclyandinadvance(doyouseriouslythinktheservantstoldnobodyabouthiscrazyplan to leave theweedsalone?), thathisenemyisquitefree tocomebackanynighthechoosesandsowanyweedshelikes.Not justmorezizdnia,but purslane, dock, bindweed, pigweed, or even -when he finally runs out ofseriouslymischievousideas-NewZealandspinach.

There is more. On the basis of Jesus' ministry as lived and died, God hasannouncedtheverysamething.Noenemy-notthedevil,notyou,notme,andnotanybodyelse-isgoingtogetitintheneck,inthislife,foranyevilhehasdone.TheOldTestament to the contrarynotwithstanding - anddespite all thesubsequenttub-thumpingby"Godisnotmocked"ChristianswhoseemunawarethataNewTestamentwasgivenbecausetherewasnowayinwhichtheOldonecouldbreaktheentailofsin-Jesusonthecrossdoesn'tthreatenhisenemies,heforgivesthem:"Iphes,"hesays,onelasttime.

Andthenthere'stheclincher.OnthebasisofJesus'ministryasrisen,thereisnochangeinthatpolicy.Hecomesforthfromthetombandascendsintoheavenwithnailprintsinhishandsandfeetandaspearwoundinhisrisenside-witheternal,gloriousscars toremindGod,angels,andus thathe isnotabout togobackonhiswordfromthecross.

Oh,ofcourse.IknowthatbynowyouaremightytiredofallthisemphasisontheDivineSweetness.Youarejustitchingtoremindmethatattheharvest,theweeds are going to be bound up in bundles and burned in an appropriatelyeschatological fire.Andso theyare.And to finishoff the text, so is thewheatgoingtobegatheredintothebarn.ButifImaytryyourpatiencejustoneminutemore, letme ask you to consider the proportions of this parable as Jesus firsttells it. The words that you have all along been holding your breath to hearconstituteonly two thirdsof its final verse.The rest of theparable -Matthew13:24-30a-isentirelyaboutthedphesisofevil,notabouttheavengingofit.

To be sure, Jesus does indeed end on the note of the ultimate triumph ofjustice.Why?Well,presumablybecauseitstressesatruth:Godisincharge,andhewill,undereschatologicalcircumstances,gethisownway.Butthegreatbulkoftheparableistoldtostressanother,andequallycentraltruth:namely,thatinthepresentcircumstancesof theworld(theonlycircumstances,pleasenote, inwhichwenowfindourselves), themysteryofthekingdomislikewisequiteinchargeandthoroughlycapableofgettingitsownway.Itissown,sprouted,andbearingfruit:allthezizdniaintheworldhaven'tgotafingertheycaneffectuallyliftagainstit.

But I think there is also another reason why Jesus gives the ultimatevindicationsuchshortshriftatthispoint.AsIsaid,thehumanraceishookedoneschatology: give us one drag on it, andweproceed to party awayourwholeforgiven life in fantasies about a final score-settling session that none of us,exceptforforgiveness,couldpossiblysurvive.Jesus,itseemstome,sensesthataboutusashe reaches theendof thisparable. "Well,"he thinks tohimself, "Igavethemthefireandbrimstonestufftheyweredyingtohear;andI'mglad,Iguess,becauseafterall,itisthetruth.Butoh,howIhatetothinkofwhatthey'regoingtodowithit:throwthemjustoneeschatologicaldogbiscuitlikethat,andthey'llneverstopyapping.Letmesee.Whattotellthemnext?Hm.ProbablyIshould get off the end-of-the-world business completely. One thing's for surethough:I'mdefinitelynotgoingtosayanotherwordaboutthesedamnedweedsuntilI'mgoodandready."

CHAPTERNINE

TheMustardSeedandtheLeaven

eforeweproceed,letmegivearoundupoftheboxscoresthattheparableoftheWeedshassofarchalkedupunderthefiveheadingsIhavebeenusingfortheparablesofthekingdom.

On catholicity it gets highmarks.Not only does it portray the kingdom ashavingbeensowneverywhere in theworldbut, for thefirst time, it introducesinto thenarrativeaparallel insistenceonwhatwemightcall thecatholicityofevil. Indeed, it is just this grapplingwith the radical intermixture of goodnessandbadnessintheworld-withthe"problemofevil"theparablesosuccinctlyraises-thatsetsitoffasaremarkablestepforwardinJesus'teachingaboutthekingdom.

Thenoteofmystery is likewise expanded to apply to evil aswell as good:both the weeds and the wheat grow from hidden beginnings as seed. But themostnotableheighteningoftheelementofmysteryliesinJesus'attempt,againforthefirsttime,toassignareasonforthepresenceofevil.Byattributingittoanenemywhoworkssurreptitiously,atnight,hemakesthemysteryofevilyetanotherparalleltothemysteryofthekingdom.Itisacounterfeit,ofcourse;butprecisely because of that, hasty and overenthusiastic attempts to get it out ofcirculationareflatlydiscouraged.

Asfarastheactual,presentworkingofthekingdomisconcerned,theparableoftheWeedsscoresjustaswellasanysofar.Infact,thereisevenlessroomleftforvirtualisminitsinterpretationthantherewas,say,intheSower.Thewheat,from start to finish, successfully does its proper work. The enemy may be agiganticnuisance;butheisneveraserious,ultimatethreat.

But it isunder theheadingsofhostilityandresponse that theparableof theWeedstopsallpreviousscores.AsIpointedoutinconnectionwithmystery,theenemy'smachinationsarepresentedinimagesthataresupremelysuitabletothefatheroflies.Thereisnoopennesshere,noneofthesimplicitythatcharacterizesthe straightforward hostility of the birds or the rocky ground or the thorns.Rather, there is the fullblown paradox of the appearance of evil in a situationwherethere isabsolutelynoreasontoexpect it ("Yousowedgoodseed,didn'tyou?Howcome,then...?").Finally, though,initsdevelopmentofthenoteofresponsetothekingdom,theparableoftheWeedsreallybreakstherecord.

Whenwe think of the subject of response, especiallywith regard to sacredsubjects,ourinveteratePelagianism-ourtendencytothinkthatourownmoralefforts are necessary to the plan of salvation - leads us to set up scenarios inwhich the work of the kingdom simply will not go forward without ourcooperation. And that in turn - since we are much better at antagonisticresponsesthanatpositiveones-leadsustoimaginethatthebestwayforustogive the kingdom a helping hand is to take up arms as promptly as possibleagainst theenemiesof theLord.But theparableof theWeedsstands indirectcontrasttoanysuchmoralmuscle-flexing.

Only God, it says, only the Farmer in charge of the universal operation,knows how to deal successfully with evil. And note well that his solecompetence applies both here and hereafter - both now, during the growingseason, and then, at the harvest. Here and now, while the mystery of evil isintermingledwith themysteryof thekingdom,hewills todealwith itonlybydphesis:byforgiveness,bypermission,bylettingitbe.Butthereandthen,intheeschatologicalfullnessofthekingdom-asthatfullnessisportrayedintherestoftheNewTestament-hestilldealswithitintermsofsomethingthatisamysterytousnow,namely,themysteryoftheResurrection.

Whenwedwell toosimplisticallyon theFinalJudgment,wealmostalwayspictureitasthedaywhenGodfinallytakesofftheglovesofmysterywithwhichhe has so far handled the world and gives his enemies a decisive taste ofeschatologicalbareknuckles.That image,however, leavesone important truthout of account: the judgment occurs only after the general resurrection of the

dead.Andsincetheresurrectionofthedead(ofthejustandtheunjustalike)issomething that happens to them solely by virtue of Jesus' resurrection - aboutwhichwehaveverylittleunparadoxicalinformation-weshouldbeveryslowtoimaginescenariosforitthatarebasedonsimplisticextrapolationsofourpresentexperience. Everything that happens after the second coming of Jesus -judgment,heaven,andevenhell -happenswithin the triumphantly reconcilingpower of his death and resurrection. We simply don't know how or to whatdegreethatpoweraffectstheeschatologicalsituation.

Take,forexample,thequestionofwhetherweareinapositiontodiscussthemeaningoreventhepossibilityofultimatehumanrejectionofthereconciliation.Tobe sure,Scripture saysclearlyenough that the sovereign,healingpowerofJesuscanandwillberefusedbysome.Ihavenoproblemwiththat.WhatIdoobject to, however, are the hellenthusiasts who act as if God's whole NewTestamentmethodofdealingwithevilwill, in the lastday, simplygoback tosomeOldTestament"squareone"-asifJesushadn'tdoneablessedormercifulthinginbetween,andasifwecould,therefore,skipalltheparadoxesofmercywhenwetalkabouttheLastDayandsimplyconcentrateonplainoldgun-barreljustice.

Admittedly,theBibletalksaboutallsortsofcreaturesgoingtohell.Butmypointisthatiftheydogo,theygoeventhereinthepowerofaresurrectionbywhichGodinChristhasreconciledallthingstohimself,hellincluded.Thereisnooneanywhereinthefinalschemeofthingswhoisfloatingaroundinhisownoldunrisenstate.Resurrectionisnotarewardforthechosenfew;itistheonlygamethereisinthewholeeschatologicaltown.Andthatresurrection,Isubmit,while it will presumably not be a mystery to anybody, good or bad, then,remainsverymuchofamysterytousnow.Wedon'tknowbeansaboutwhattheactual,ultimatedynamicsofpeople'ssituationswillbeinthatday;soweshouldbeabitmorereluctantthanwearetorattleonsoblithelyaboutitinourownday- especially inways that practically ignore themystery that governs all days,first,middle,orlast.

In any case, even Jesus himself seems to exhibit a touch of just thatreluctance. Having broached the problem of evil to his hearers - and having

wavedundertheirnosesthetemptingboneofmillennialgrievance-settling-hesuddenly drops both subjects completely. Inmy view, he does so because hesenses that his hearers are doing a lot of premillennial salivating overpostmillennial justice. And because he judges that sort of thing hazardous totheirgripnotonlyonthemysteryofthekingdombutespeciallyonthemysteryof thedivinedphesisofevil,hesimplyputsoffgiving it to them. Ifyoudon'tlike that view, however, feel free to sit loose to it: nobody really knowswhatJesus thought anyway. The important thing is what he said next, namely, theparablesoftheMustardSeedandoftheLeaven.

AllthreeofthesynopticGospelscontaintheMustardSeed(seethechartinchapter5),soalookatthesimilaritiesanddifferencesoftheaccountssuggestsitselfasawayofapproachingit.Matthew,asIhavenoted,stressescontinuitybybeginningwiththewords"another[dllen]parable,"andhesetsforththeparableitselfwithhisbynowusualintroduction:"Thekingdomofheavenislike...."ButMark and Luke begin by having Jesus pose a question. InMark, Jesus asks,"HowshallwecomparethekingdomofGod,orbywhatparableshallwesetitforth?" In Luke, he eschews the editorial or majestic plural and simply asks,"WhatisthekingdomofGodlike,andtowhatshallIcompareit?"

Obviously,itisentirelypossibletotaketheseutterancessimplyasrhetoricalquestions,mere throat-clearing introductions to the point he is about tomake.For all I know, thatmay evenbe the best thing to dowith them.But theydosuggestanotherlineofinterpretation-onethattakesintoaccountJesus'suddenshift away from the eschatological problems posed by evil. While thejuxtaposition of theWeeds and theMustard Seed occurs only inMatthew, inbothMarkandLuketheMustardSeedcanstillbeseenasanattemptonJesus'part to distance himself from eschatology. His beginning with a question,therefore,canbe takensimplyashiswonderingout loudjusthowtodoso. InMark, theMustardSeed follows theGrowingSeed -which, albeit glancingly,doesrefertobothsickleandharvest.InLuke,however,bothitandtheparableoftheLeavenoccurinthemidstofawelterofeschatologicalpassages.Inshort,no matter where the Mustard Seed appears, it stands in some contrast to itsimmediate setting. I do not find it preposterous, therefore, to imagine that itcameoutthewayitdidpreciselybecauseJesus-inresponsetohisownquestion

-decidedthatsuchcontrastwasmorethancalledfor.

Atany rate,whathesays thekingdomis like iskokkosindpeos,amustardseed.Noteonceagain that thekingdom is thevery thingsown,not somethingthat results from the sowingofa seedother than itself.Note, too, someminordifferencesintheaccounts:InMatthewandLuke,itiscomparedtoaseedthataman tookand sowed inhis field (Luke, for some reason -perhapsbecausehewas a physician with a bit of a Better Homes and Gardens approach toagriculture - has theman put the seed into his garden).Mark, however, goesstraighttothepointthatMatthewtakeshistimegettingto(andthatLukenevergetstoatall),namely,thatthekingdomislikeamustardseed"which,whenitissownupontheground,issmallerthanalltheseedsontheearth."Scoreanotherpoint, therefore, in both the catholicity and the mystery columns. The wholefieldissown(Markusesthewordge,meaningboththe"ground"andthe"earth"-withthepun,Iliketothink,intended).Anditissowninawaythatishidden:mustardseeds,whilebynomeans theall-timesmallnesschampions that Jesusmakesthem,areatanyratealotsmallerthanpeachpits.

Butitisonthescoreoftheactualworkingofthekingdom-andinparticular,ofitssuccessfulworking-thattheparableoftheMustardSeedscoresthemostpoints: the seed grows up (to put all three accounts into one basket) intosomethingbiggerthanallvegetables(Matthew,Mark);itputsforthbigbranches(Mark);anditbecomesa tree,adendron(Matthew,Luke),underwhoseshade(Mark)thebirdsoftheheavenmaketheirnests(Matthew,Mark,Luke)."Tree,"of course, may strike those of us who are gardeners as a touch of excessivevividness, but the comparison still stands: even the common garden mustardplant is taller than brussels sprouts or untrellised cucumbers.Andwhile bird'snestsarenotwhatwewouldexpecttofindinone,we'dbealotmoresurprisedtodiscovertheminbushbeans.Fieldcornwouldbesomethingelse,admittedly...butitwouldalsobeanillustrationofpointlessexegesis,soskipit.

The real point of the parable is the marvelous discrepancy between thehiddennessofthekingdomatitssowingandthelush,manifestexuberanceofitinitsfinal,totallysuccessfulfruition."Soyouwantmetotellyouabouttheendofthestory,doyou?"Jesusseemstobesaying."Well,hereit is;butwithouta

wordabouteviltothrowyouintoyourusualeschatologicaltailspin.Allyougethereisthepeaceablekingdom:thesunshininginthesky,birdsflyinginandoutoftheshade,andallthelittleonestwitteringawayforeverandever.Noelementsof hostility to tempt you to think the kingdom won't arrive unless you rideshotgun for it. And no elements of response to suggest it might need yourcooperationinordertocomeoutright-unless,ofcourse,youconsiderlarkingaroundinthetreesaproperresponse;inwhichcase,thatI'llletyouhave."

Andthen,asiftocontinuedrivinghomethesamepoint,Jesusseguesstraightinto the parable of the Leaven. I shall not even try to restrain my naturalenthusiasm for this parable. Not only does its reference to yeast delight mydeepestroots(Ihavefordecadesmademyownbread,withoutevenoncelosingmyfascinationwiththeprocess);evenmore,itcorroborates,withwhathastobea divine economy of words, everything I have been trying to say. Let mecommentonitthen-withnottheslightestattempttoimitatethedivinebrevity.

TheparableappearsinMatthewandLuke;andwiththeexceptionofthefactthatLukebeginsitwithaquestion("TowhatshallIlikenthekingdomofGod?"insteadoftheMatthean"Anotherparablehespoketothem"),thetwoaccountscan be dealtwith as one.The kingdom, Jesus tells his hearers, is like "leaven[zymg],whichawomantookandhid[(en)ekrypsen]inthreemeasuresofflour[aleurousdtatria],untilthewhole[holon]wasleavened."

LetitsimplybenotedinpassingthatthesurrogateforGodinthisparableisawoman. Set that down, along with Jesus' calling himself a mother hen, asevidence not only to paternalistic traditionalists but also to inclusive-languagegenderphobesthatthingshaveneverbeenquiteasgoodastheformer,norasbadasthelatterseemtothink.Indeed,thewomanpresentedherebyJesusseemstopossess,inthefullestpossiblemeasure,bothmasculinityandfemininity.Itmaybestereotypicallyfemaleworkshe'spicturedasdoing,butshedoesitwithmorethanstereotypicallymaleenergy.Thisisnoslipofagirlmakingtwotinyloavesfor her husband's pleasure. This is a baker, folks. Three measures (sata) is abushelofflour,forcryingoutloud!That's128cups!That's16five-poundbags!Andwhenyougetdoneputtinginthe42orsocupsofwateryouneedtomakeitcometogether,you'vegotalittleover101poundsofdoughonyourhands.

Which leads me, as long as we are at the end of the parable anyway, toexegeteitbackwards.Takethe"whole"(holon)first.WhenJesussaysthewholeisleavened,he'snotkidding.Thelumpstandsforthewholeworld.It'snotsomeeliteballofbriochedoughmadeoutoffancyflourbyspecialhandling.Andit'snot some hyper-good-for-you chunk of spiritual fad bread full of soy flour,wheatgerm,andpure thoughts.It's justplain,unbakedbreaddough,andJesuspostulates enough of it to make it even handle like the plain old world itrepresents:thatis,noteasily.Indigestibleinitspresentform,incapableofgoinganywhere, either to heaven or hell, except in a handbasket - and absolutelycertaintowearoutanybody,Godincluded,whotriestodealwithit-itis,ifwedare rate such things, oneofJesus' parabolic triumphs: a perfect 100+, if thereeverwasone.

The note of the catholicity of the kingdom, therefore, stands as the majoremphasisofthisparable,andIwillnotwaveitinfrontofyouanymorethanIalready have. But when you go back to the word ekrypsen, "hid," and spendsome time on the obvious element of mystery it introduces, additional lightbeginstoshineonbothnotes.

Thehidingof yeast in a batchof dough is bothmoremysterious andmorepervasivethananyofthehidingsJesushassofarusedtoillustratethekingdom.Seedsmaydisappearintotheground;butifyouarewillingtotakethetroubletohuntandpeckforthem,youcanconceivablygeteverylastoneofthembackupandoutofthefield.Furthermore,evenwhentheyarethicklybroadcast,thereisstillmoreof the fieldunsown thansown.Butyeast?Noway,oneithercount.Just as yeast enters into the dough by being dissolved in the very liquid thatmakes the dough become dough at all - just as there is not amoment of thedough'sexistence,fromstarttofinish,inwhichitisunleaveneddough-sothisparableinsiststhatthekingdomenterstheworldatitscreationandthatthereisnot,andneverhasbeen,anyunkingdomedhumanityanywhereintheworld.

Forby,with, and in thevery fluids thatmake and restore creation - by thewatersonwhose face theSpiritmoved,by themist thatwateredEden,by thepaschalbloodon thedoorposts, by thebloodof the covenantonSinai, by thewatersofJordaninJesus'baptism,bythebloodandwaterfromhissideonthe

cross,andbytheriveroflifeintheNewJerusalem-theWord,whoistheyeastthat leavesnotonescrapof this lumpofaworldunleavened,hasalwaysbeenhiddeninhiscreation.Hedidnotstartbeinghiddenin4B.c.;allhedidinhistimeon earthwas showus his face and tell us his name - and send us out tosharethatGoodNewswitheverybody.

Andjustastheyeast,onceitisinthedough(unliketheseed,onceitisintheground), is so intimate a part of the lump as to be indistinguishable from it,undiscoverableinit,andirretrievableoutofit,soisthekingdominthisworld.Indeed, this image of the perpetual intimacy of yeast to dough leads to arefinementof thenotionof thekingdom in theseparables. I havebeen sayingthat the kingdom is the very thing sown, not something that results from thesowingofadifferentthing.ButnowIcantakeitfurther.Ifthekingdomislikeyeasthiddenindough,thenweshouldstaywellawayfromeventheapparentlyharmlessassertion that thekingdomis theyeastand theworld is thedough. Iftheworldalone(theworldwithout thekingdom) is representedbyanything intheparable,itisbytheflour,notthedough.Butintheactionoftheparable,theflourisneverportrayedasalone.Rather,itisportrayedasdoughwiththeyeastalreadyhiddeninit.Consequently,whatthekingdomisactuallyrepresentedbyis the yeast-in-the-dough, the dough-cum-leaven - just as, when you come tothinkof it, thekingdominthe"seed"parables ismostfullyrepresentedbytheseed-in-theground,notsimplybytheseedalone.

Finally(underthissameheadingofthehidingoftheyeast),IfindthatIcanputmycaseevenmorestronglythanIhavesofarforboththepervasivenessandtheactualityofthekingdom'sworkingintheworld.Itisalltootempting,afterhearingthe"seed"parables,toenvisionatime(namely,beforethesowing)whentheworldwasaworldwithoutthekingdominit.(ThattendstomakehashofaseriousviewoftheOldTestament,ofcourse,anditmakesnosenseatalloftheWord'sintimatepresencetotheworldastheonebywhomallthingswere,andare,made;nevertheless, it's stilla temptation.)Butafterhearing theparableoftheLeaven,thereisnochoice:foreverysecondofthetimethedoughisdough,theyeastisinseparablefromit.Therefore,foreverysecondofthetimetheworldhasbeenaworld, ithasalsobeen thekingdom.Itsprogress throughhistory isnot a transition from nonkingdom to kingdom; rather, it is a progress from

kingdom-in-amysterytokingdom-made-manifest.(Iknow.Youwanttotellmeit'satleastpossibletomakeadoughfirstandafterthatworktheleavenintoit.Don't bother. I'm a baker. Sure it's possible: I've done it. But it's also dumb:nobodyinhisrightmindwouldchoosetomakebreadthatwayunlesshe'dmadeamistaketostartwith.Andsincethisparableisn'taboutmistakes,I'mnotabouttoallowthemintomyinterpretation.)

Catholicity, mystery, and actuality, therefore, are in this parable in spades.Butwhatabouthostility?Obviouslyitisnothereassuchinanyway;butthereisonethingthatheightensJesus'admonition(intheparableoftheWeeds)againsttaking up arms against it. Here, it is not simply that it is unadvisable orinconvenient or dangerous for us to interfere while the kingdom is doing itsthing: it isplain,unvarnished impossible.So intimate is theyeast to theentirelump-soimmediateistheworkingofthekingdomtoeveryscrapoftheworld-that there is noway on earth of getting at it, or even to it, at all.Not for theenemy.NotevenforthedivineWomanBakerherself,apparently.Andcertainlynotforanyoddlittlebitsofthelumplikeyouandme.

Andsowecomeatlasttothenoteofresponse-and,fittinglyenough,tothefirst image in the parable, that of the yeast.What are the only responses youneedtooffertoyeast-in-the-dough?Well,patience,foronething.Andpossiblydiscernment-tobeabletorecognizewhenit(notyou,pleasenote)hasdonethejob.Andmaybealittlevigilancetomakesureimpatienttypesdon'ttalkyouintodespairingof the lumpbefore its time comes.But nomatterwhat youdo, theyeastworksanyway.Atthemost,yourresponsesadvanceyoursatisfaction,notitssuccess.

And even your negative responses - even your pointless resistances to thekingdom - interfere only with your own convenience, not with its working.Indeed, by the imagery of bread making, they may even help the kingdom.Unless thedough iskneaded thoroughly -unless it resistsand fights thebakerenough to develop gluten and form effective barriers to the yeast's working -then the gases produced by the yeast will not be entrapped in cells that canlighten the lump into a loaf. Who knows, therefore? Maybe even our foot-draggingandourbacksliding-maybeeventhegummy,intractablemassofour

sins-isjustallinaday'sleaveningtotheWordwhoistheYeastwholightensourlumpishness.

Onelast,firstpointaboutthezymg,theleavenitself.Howdoesyeastlightendough?Byfillingitwiththousandsoftinypocketsofcarbondioxide.Andhowdothosepocketsofgascausebreadtorise?Byexpandingwhenheated.Behold,therefore, the way the imagery of the Leaven reflects and refracts Scripture'sother references to warm carbon dioxide: that is, to breath, both human anddivine.

The whole kingdom of God - the catholic, actual mystery that, come fairresponseorfoul,isirremovablymixedintocreation-operatesbywarmbreath.IttakesitsoriginfromaFather'sbreathed-forthWordwho,spokenonceforalleternity, brings the world out of nothing into being. It marches through itshistory under the guidance of aSpirit - a ruach, a pneuma, awind, a breath -who, proceeding from the Father's speaking of theWord, confirms thatWordwith signs following. And the imagery growsmore andmore complex. Jesusbreathes out the Spirit upon his disciples after his resurrection. After he hasascended,hesendsthatsameSpirituponthechurchasarushingmightywind.Andfinally,whenthechurchgoesforthtoannouncetheleaveningoftheworldbyall this trinitarianheavybreathing, it isbyyetmorewarmbreath-evenbyhotair-thattheproclamationismade:"Forafter...theworldbywisdomknewnot God, it pleased God by the foolishness of preaching to save them thatbelieve"(KJV,emphasismine).

AnddonottrytocastachillonthewarmthofthatGoodNewsbytellingmemylastquotationmeansthatthekingdomisatworkonlyin"themthatbelieve."Tomakebeliefthetouchstoneofthekingdom'soperationissimplytoturnfaithintojustonemorecoldwork.Ofcoursewemustbelieve;butonlybecausethereisnothingleftforustodobutbelieve.

Allweneedtodo,andallwecando,issimplytrustthattheleavenis,was,andalwayswillbeentirelymixedintothelumpofourexistence-andthatitwillinfalliblylighteneverylastoneofus.Thejobisalready,ifmysteriously,done:bythepoweroftheWordwhobreathedouthislifeforusonthecross-bythe

might of him who, in the glory of his resurrection, forever whispers ourreconcilednames intohisFather's ear -weareasgoodasbaked toperfectionrightnow.WehavebeenacceptedintheBeloved;theonlyrealdevelopmentleftfor us to experience is the final accolade to be spoken over us by the divineWomanBaker:"Nowthat'swhatIcallarealloafofbread!"

CHAPTERTEN

TheInterpretationoftheWeeds

ven after the parables of the Mustard Seed and the Leaven, though,MatthewstillseemsunwillingtoletJesusproceeddirectlytoaninterpretationofthe parable of the Weeds. At verses 34 and 35 of chapter 13, he inserts aneditorialcommentaboutJesus'useofparablesingeneral.TheparallelpassageinMarkoccursat4:33-34,butsinceMarkomitstheparableoftheWeedsentirely,the function of these verses in his account is different than it is inMatthew.Coming as they do at the end of theMarcan collection of the parables of thekingdom, theyserveprincipallyasacodaon theparabolicmethod:"Andwithmanysuchparableshespokethewordtothemastheywereabletohearit,butwithout a parable, he did not speak to them; privately, though, to his owndisciples, he explainedeverything."Perhaps all that needs tobe addedhere towhat I saidearlier about this text is anoteofwonder:howevermarvelous theparableswepossessmaybe,wesimplydon'thaveallofJesus'parables.

Not that there is any point in speculating aboutwhy some (ormany)wereomitted:whatmighthavebeen,wasn't-andthat'sallyoucansayaboutthat.ButthecommentdoessuggestanexplanationforJesus'popularitywiththecrowds.ToustheGospelsdisplayaJesuswhois,asoftenasnot,afeistycharacter.Thisplayingupofhiscontentioussidehas,nodoubt,asimpleexplanation:Jesuswaseventually done in by the hostility that surrounded him; therefore, theGospelwriterswereatpainstoexplainitsoriginanddevelopment.Theresult,however,isthatweeasilyforgettheenthusiasmwithwhichthecrowdslistenedtohim.Hespokecolorfully,withsurprisingillustrationspracticallytrippingovereachotherin his discourse. In a word, he was an entertainer as well as a teacher; bycontrast,thescribesandPhariseesmusthaveseemedlikestuffedshirts.

But it is in the Matthean account that this editorial comment is given apositivelyfascinatingtwist.MatthewbeginsthepassagemoresimplythanMark:"All these things," he says, "Jesus spoke to the crowds in parables; indeed,withoutaparablehesaidnothingtothem."ButthenhisGospel-writer'smentalconcordancepopsopenatPsalm78:2,andhecannotresistringingthechangesonthequotablepassagehefindsthere.Jesus'wholeuseoftheparabolicmethod,Matthewwrites,hasascripturalprecedent:hetaughtthatway"inordertofulfillwhat was spoken by the prophet: Ì will open my mouth in parables [enparabolais], I will utter things that have been hidden [kekrymmena] from thefoundationoftheworld[apokataboleskosmou]."'

Onenote.IamabouttocommenthereonlyonMatthew'smentalconcordanceandonsomeotherNewTestamentusesoftheGreekwordsitflushedforhim.Neither themeaningof theoriginalHebrew in thePsalm (probably somethinglike, "I will utter dark sayings from of old"), nor the adequacy of the Greekversion Matthew quoted from (for example, kekrymmena is not in theSeptuagint;rather,problematais),northestateoftheGreektextoftheGospel(kosmou, "of the world," is omitted from a few of the best and oldestmanuscripts) - noneof these things, interesting or even important though theymight be, enters intomy case at all.My argument goes simply to the reasonswhyMatthewincludedthepassageatthispoint,andtowhatwecanconclude,inthelightofthosereasons,abouttheparablesofthekingdominparticular.

Fairenoughthen.WhyMatthew'smindwenttoPsalm78:2inthefirstplaceisquiteobvious:hehadalreadywrittenthephraseenparabolais,"inparables,"atverse34;itsoccurrenceinapsalmheprobablyknewfrommemorynodoubtmade it leap right out at him. Having gotten that far, however, he naturallyproceededtoreciteabitmoreofthepsalm;andthat,finally,waswhatdecidedhim on quoting the passage. For right there - right after he had just finishedwriting the parable of the Leaven and using the word enekrypsen, "hid," todescribewhatGoddoeswiththekingdom-there,plainasday,isthesamerootkryphiddenaway inkekrymmena.Thepsalmist,Matthew thinks, reallywasaprophet who anticipated Jesus' emphasis on hiding and even extended itbackwards in time: the kingdom is not something thatGodwill send at somefuturedatetoaworldthatispresentlywithoutit;rather,itisarealandoperative

mysterythatGodhaslongsinceencryptedintheworld.

But it is as he recites the verse to its end that the reason for quoting itbecomes overwhelming. These kekrymmena, these hidden things, have beenaroundalotlongerthanjustsince;theyhavebeenhereapokataboleskosmou,from the foundationof theworld.Themysteryof thekingdom, therefore (if ImaytakeoverfromMatthewatthispoint),hasnevernotbeenintheworld-justastheyeastthatthewomandissolvesinthewatertomakethedoughhasnevernotbeeninthelump.BecausethecreativeWordistheeternalcontemporaryofeverymomentoftheworld'sexistence,thekingdomiscatholicintimeaswellasspace.TheWordwhorestoreshumanitytoitsstatusasakingdomofpriestsisthesameWordwhomadeAdamapriestlykingtobeginwith.Tobesure,sincethosefirstdaysinEden,thekingdomhasindeedbeenhiddenandonlythesignsof themystery (the people of Israel, the humanity of Jesus, the holy catholicChurch)havebeenvisible.Butithasonlybeenhidden,notabsent;ithasneveroncebeensomethingmerelyyettocome.

And therefore (to hand the wheel back to Matthew), it is finally safe, theGospel writer thinks, to set down Jesus' interpretation of the parable of theWeeds.Havingatlastgottenthepointacrossthat,whateverthingstheremaybestilltocome,thekingdomitselfisn'toneofthem-havingcharacterizedit,onceandforall,ashere-hedecidesthatmaybenowalittleeschatologywouldn'tdotoomuchdamage.

Which brings us, naturally, to Matthew 13:36-43. The interpretation thatJesus gives of the parable of the Weeds in these verses is a flatfootedallegorization. Point by point, he ticks off a list of almost completely obviouscorrespondencesbetweenthedetailsof theagricultural talehehastoldandthedetails of the kingdom's contest with evil. Ordinary readers, of course, havefound itnotonlyacceptable,butgratifying: it'salwaysnicewhen the teacher'sexplanations jibe neatly with the pupil's guesses at his meaning. But biblicalcriticshavealmostalwaysbeendrivenupthewallbyit.

Many of them have felt that the interpretation is simply inauthentic - anecclesiasticalglosspokedintothetextbysomethirdratemindwhosefortewas

beatingpeopleovertheheadwiththeselfevident.Others,though-morefirmlycommitted to the notion that the canon of Scripture is, after all, the canon ofScripture-havesoftpedaledit inadifferentway:Jesus, theyclaim,waseitherhavinganoffdaywhenheunburdenedhimselfofit,orelsehegaveitsoearlyinhis teaching career that his subsequent top-drawer parabolic style never had achancetoinformit.Whicheverwaytheyargue,though,theyagreeononething:the interpretationof theWeedsdoesn't fit their specifications for an importantpieceofparabolicdiscourse.

Everybody,Ithink,cansympathizetoacertainextentwiththeirreservations.Thisallegorizationoftheparableis,afterall,abittrite;anditisevenmorethanabitpremature.Followupthatlastpoint.Jesus,inthispassage,takesaparablethatwas only tangentially about the eschatological solution to the problem ofevilandturnsitintoafullfledgedparableofjudgment.MostofJesus'parablesofjudgment,however,comemuchlaterintheGospelsthanthis; infact,manyofthemostsignificantonesoccur,asInotedinchapter4,duringHolyWeek-thatis,whenJesus' forthcomingpassionanddeathwereuppermost inhismind. Inotherwords,hisjudgmentparablestendtobemore"hot"than"cool."Theyarenot abstract treatises on the theology of the last things; rather, they are vividstoriestoldbyatotallycommitteddyingMessiahwhoisalsowrestlingwiththeobviousfactoftherejectionofhissacrificebynearlyeveryonearoundhim.

Still,understandable thoughall those reservationsmaybe, Idon't likewhatthecriticsusuallydowiththem.Enterhere,therefore,my"dogbiscuit"theoryofJesus'interpretationoftheWeeds.

On a number of occasions, Jesus does and says things that I think are bestunderstood not as his own considered opinion of what is called for in thecircumstancesbutassopsfor thosehe isdealingwith.Consider thefollowing.Thehealingofthedemoniacboy(Matt.17:14-23):Jesus'disciplescan'tcastoutthedemon;theboy'sfatherpestersJesustocurehim;Jesusanswers,"0faithlessandperversegeneration,howlongdoIhavetoputupwithyou?"-andthenhehealstheboyanyway.OrconsidertheweddingatCana(John2):Jesus'mothertellshimtheyhavenowine;hesays,"WhathaveIgottodowithyou,woman?Thisisn'tmytime"-andthenheturnswaterintowine.Andthereareplentyof

otherinstances:thecoininthefish'smouth(Matt.17:24)isbestunderstoodasahalf-serious,throwawaymiracletoshutuptheyappingofthetaxauthorities;theraisingofLazarus(John11)hasthesame"bonetossedtothedogs"elementinit(Jesus is irked, enebri-mesato, and upset, etaraxen heauton, at the prospect ofhavingtodo it just"onaccountof thecrowdhangingaround");andfinally, inMark7:27,Jesusactuallyrefers to throwingthings to thedogs.HiscallingtheSyrophoenicianwomanadog ispartofan"in" jokebetweenhimself andher;therealdogs-towhomtheboneofthehealingofherdaughteristhrowntospitethem - are thosewhose superorthodox theology said theMessiahwouldneverhaveanytruckwithGreeks.

Butenough.Tome,Jesus'allegorizationoftheWeeds-histersetossingoffofastraight"judgment"interpretationofafundamentallynonjudgmentalparable- is justonemoredominicaldogbiscuit.Hishearershavebeenitchingtoheareschatology, so - mostly, I think, to get them off his back - he gives themeschatology.Andeschatology that insultswhatever intelligence theymayhavehad."0...kay,"hesaystothem."You'redyingtomessupmypoint,soI'llmessit up for you.Thatway you get two parables for the price of one: the first ismine;butthissecondoneisallyours.Chewonitallyoulike.Maybesomedayit'lldawnonyouit'snotexactlytheworld'sbestbone."

Tocometothetextitself,then,notefirstthatasMatthewsetsupthepassage,thislastputativecrackofJesus'isaimedatthedisciplesthemselves.Leavingthecrowd,Jesuscomestothehouseandthedisciplesapproachhim."ExplaintoustheparableoftheWeedsofthefield,"theysay.Ah,howfearfulandwonderfulitmusthavebeentobetheteacherofsuchabrilliantcollectionofpointmissers.Beholdhow,even in their first framingof thequestion, theyhavemanaged toturn theparable into somethingelse. Jesus told it asa storyofakingdom thatwaslikeamanwhosowedgoodseedinhisfieldandthenhadweedssowninitbyhis enemy;but theyheard it as a story aboutweeds, period.Whathegavethemwas a judiciously balanced analogyof the complex relationship betweengood and evil; but what they received was an out-of-whack fable about theproblemofevilalone.

To give them credit, they did at least have a suspicion they hadn't quite

understoodhismeaning.ButtogiveJesusevenmorecredit,heprobablyrealizedthatiftheydidn'tgethisfirstcomparison,theywouldn'tgetanysubsequentoneseither.Therefore, anticipatingChestertonby1900years,he simply said, "Yes,youdon'tunderstand,"and told themonlywhat theywereprepared tohear. Inshort,hebackedawayfromthedifficultconceptsofthecatholicity,mystery,andpresentactualityof thekingdomandgavethemthe"takeuptheswordagainstthesword"theologyhewouldspendhiswholelifenegating.

Quitepossibly,youfindthattoofastashuffle.Andquitepossiblyitis.Butontheotherhand,Ihavenocompunctionaboutofferingittoyou.MycommitmenttoScriptureastheinspiredWordofGod-asasacreddeckofcards,notoneofwhichmaybediscardedandnotoneofwhosespotsmaybealteredorignored-innowayinhibitsmefromplayingwithScripture.Bettermindsthanminehavedone itbefore.Forexample,Cruxmuscipulumdiaboli, saidSt.Augustine: thecrossisamousetrapforthedevil;andthenheproceededtoworkoutthewholescenario of the Crucifixion in pure mickey-mouse, complete with the devilsalivatingovertheprospectofChrist'sdemise,andthenbeingcaughtinthetrapof theRedeemer'sdeath, and finally realizing, in theResurrection, thathehadbeentrickedbyfakebait.Soenjoy.Ordon'tenjoy.There'llbeanotherhandofcardsalonginamoment.

I have commented already on most of the identifications Jesus makes inallegorizingtheparableoftheWeeds:thesowerofthegoodseedistheSonofMan; the field is the world; the good seed are the sons of the kingdom; thezizdnia,the"badseed,"arethesonsoftheevilone;theenemywhosowsthemisthedevil;theharvestistheendoftheworld.InnomorespacethanIhavetakentowritethemdownhere,heskipsblithelyovertheheartofhisoriginalparableandheadsfortheeschatologicalbarn;whatgotameretwo-thirdsofaverseinthefirstversionisabouttogetfullyhalfthetotalspaceinthisone.

The angels, he says, are the harvesters. I am sorry: it may be one of thedrawbacksofthewaymymindworks,butIcannotresistimaginingthatJesusissimply on a roll here. Who cares who the harvesters are? Their identity iscompletely irrelevant to his parable. But having set himself to "explain"everythingtothisbunchofdummies,hecannotresistlayingitonthick.Indeed,

Iamalittlesurprised,givenhisflairforirony,hedidn'tlayitoneventhicker:theangelsaretheharvesters;thepitchforkstheyusetogatheruptheweedsarethesevencardinalvirtues;thestringstheyusetobindthemintobundlesarethemoralattributesofDeity;thewagontheyusetocartthemoffisthechariotofthewrathofGod;andtheteamthatpullstheloathsomeloadisthefourhorsemenoftheApocalypse.

Itakebackmyapology.Puttingitthatwayconvincesmeofsomething:Jesusdidn'tneedbiblicalcritics to tellhimheshouldn'tallegorizeparables;heknewinstinctivelynottodoit.Andwhenhedidactuallyindulgeinit,hedidsowithsuchaheavyhandthattheresultswerealmostasgoodasthefamousspoofingallegorization some criticmadeup for the parable of theGoodSamaritan: themanwhofellamongthievesisthehumanrace;theSamaritanisChrist; theoiland wine are the two Testaments; the inn is the holy catholic church; theinnkeeperisthePope;andthetwopencearethetwomajorsacraments,baptismandcommunion.AndwhenthecriticwastoldhehadomittedthebeastonwhichtheSamaritan transported thewoundedman,hereplied,"Ohright, theass: theassisthefellowwhomadeupthisinterpretationoftheparable."

Again,though,enough.TherestofJesus'allegorizationsmakethepointallbythemselves."Justastheweedsaregatheredandburnedwithfire,"hesays,"sowill itbeat theendoftheage.TheSonofManwillsendhisangels,andtheywillgatheroutofhiskingdomallcausesofsin[skdndala]anddoersofiniquity[poiountastenanomian]."

Yes.Thatisindeed,inallseriousness,whatGodwilldo:itwouldbeaprettypoorNewJerusalemthatcouldn'tmanagetogetsuchmenacesoffthestreets.Butyes,again:Jesus'extensivedwellingonithereisstilladogbiscuitthrowntothedisciples to get himself shed of their simplistic eschatology. For between theultimatecleanupofevilandhisdisciples'plausiblebutmisguidedeagerness toget theirversionof itgoing inhighgearrightnow,hehasyet to interpose thedark, mysterious, incomprehensible, unsatisfactory aphesis of his death,resurrection and ascension - the letting be of his redeeming, reconcilingworkthatisbothforgivenessandpermissionatonce.Evilwillbedealtwith,butinnoway as unparadoxically as they think: even hell - in the light of the general

resurrection-isakindofaphesis,aneternalsufferingofevil."Sogoaheadandthinkallyouwantabout thescandalsand thebadguysfor the timebeing,"heseemstosaytothem;"butyou'dbetterholdontoyourhatswhenyoufinallyseewhatI'mgoingtodoaboutthembetweennowandthetimetocome."

All of that goes unmentioned, though: Jesus simply continues to heap upmockingreinforcementsofhisdisciples'eschatologicalnaivete."Andtheywillthrow them into the furnaceof fire, eis tenkdminon toupyros [straightoutofNebuchadnezzar; byDaniel; Shadrach,Meshach, andAbednego],where therewillbeweepingandgnashingofteeth."Loudcheersfromtheapostolicband;theenemiesof theLordaregetting it in theneck.God's inhisheavenandall'saswrongasitpossiblycanbeinhell.Thesaintslookdownandlaughthemselvessillyovertheagoniesofthedamned."Hurrahforjustice!WeknewGodwouldfinallyseeitourway-wewhowillbetherighteousshininglikethesuninthekingdom of our Father. What a wonderful way to end such a satisfyinginterpretation!Oh,thankyou,Jesus;thankyouvery,very..."

ButJesusdoesn'tendthere.Headdsonefinal,devastatinglyironicnote:Hewhohasears,lethimhear."Youlikeallthateschatologicalvengeance,huh?"hesaystothem."Well,keeplistening,kiddies,becausewhileit'strueenoughinitsplausiblelittleway,therearegoingtobesomanyotherimplausibletruthsbeforeyougettoit,youmaynotevenrecognizeitwhenyouseeit.You'vestillgotalotmoretotakein."

CHAPTERELEVEN

TheTreasureandthePearl

henext twoparablesof thekingdom - theTreasureHidden in theFieldand the Pearl of Great Price (Matt. 13:44-46) - are simply dropped withoutceremony into the account. With no preface at all, Matthew writes: "Thekingdom of heaven is like a treasure hidden [kekrymmeng] in a field [agrQ],whichamanfoundandhid[ekrypsen];theninhisjoy[apoteschardsautou],hegoes and sells [poled whatever things he has and buys [agordzei] that field.Again, thekingdomofheavenislikeamerchantinsearchoffinepearls,who,onfindingonepearlofgreatvalue[polytimon],wentandsold[pepraken]allthathehadandbought[egorasen]it."Iproposetoexegetethesetwoparablesinonebreath, as it were, and to do so by commenting on the Greek words I haveflaggedinthetext.

First take the word kekrymmenq, "hidden." It is a participle of the verbkryptein,which,inadditiontoitsalreadynotedappearancesintheparableoftheLeaven and in the quotation from Psalm 78 inMatthew 13:35, turns up in anumberofotherplaceswhere itunderscores thenoteof themysteriousnessofthekingdom.InMatthew11:25,Jesussays-referringtotheunrepentantcitiesthat paid no attention to the mighty works by which he was proclaiming thekingdom-"Ithankyou,Father,Lordofheavenandearth,thatyouhavehidden[ekrypsas] these things from thewise and learned and revealed [apekdlypsas]them to babies." Not even brilliant specialists in plausibilities, he insists, candiscernthekingdomatworkintheirmidst;onlythemystery-lovingsimplicityofchildrencanrecognizeitshiddenreality.

Again,inLuke18:31-34-whenJesusforetellshisdeathandresurrectionforthethirdtime-theGospelwriternotesthatevenatthispointthetwelve"didnot

understandanyofthesethings,andthiswordwashidden[kekrymmenon]fromthem,andtheydidnotknowwhathewastalkingabout."Themystery,inotherwords, evenwhen its literaldetails are spelledout in somanywords, remainsinaccessible to anyone's understanding. Finally, in two other non-Gospelcitations,therootkrypisusedindirectreferencetothemysteryofredemption.InRevelation2:17,hewhostandsinthemidstofthesevenlampstandssaystothe church in Pergamum, "To him who overcomes, I will give some of thehidden [kekrymmenou] manna"; and in the most pregnant reference in all ofScripture, Paul tells the still-living Colossian Christians, "You have died, andyour life ishidden[kekryptai]withChrist inGod.WhenChrist,your real life,appears,thenyoutoowillappearwithhiminglory"(Col.3:3-4).

Takentogether, therefore, thesepassagesgivethefullforceof thehidingofthe mystery. It is by no means some merely invisible proposition that won'tbotheryou ifyoudon'tbother it; rather, it is thechiefconstitutiveprincipleofthe whole creative-redemptive order - and it is present in all its reconcilingpowerwhetheryoupayattention to itornot.Themystery, in short, is exactlywhattheparableoftheTreasurehiddeninthefieldsaysitis:somethingworthsellinganythingyoumusttoenjoypossessing.

ConsidernextthewordagrQ,"field."Wehavealreadycomeacrossitmanytimes in the seed parables, where it functioned as a surrogate for the wholeworld.Inthisparable,though,thenoteofcatholicityisstoodonitshead,sotospeak.Obviously,thetreasureisnotbroadcastthroughoutthefield;itishiddenin only one spot (or to be completely accurate, two spots: first, in the placewherethemanfoundit;andsecond,intheplacewherehehimselfhiditsohewouldhave timetoconverthisnonliquidassets intopurchasemoney).But thefield Jesus speaks of here still has a fascinatingly catholic aspect: the smartbusinessmanof theparablebuys thewhole field. Jesus' reference, therefore, isnottothecatholicityofthemysterybuttothecatholic,you've-gotto-go-for-the-whole-dealkindofbehavior that themysterydemandsof thosewhochoose torespond to it.Theman in the parable, accordingly, is a surrogate not only forindividualresponsestothekingdomhiddenintheworldbutalso,andespecially,forthechurch'sresponse.

Everynowandthenatecumenicalgatherings,theApostles'Creedisrecited;andtoooftensomeonegetsthekindlymeantbutmisguidedideaofsubstitutingthewords "holy Christian church" for "holy catholic church." In terms of theGospel, that is a disastrous switch. The church is not, in any proper sense,Christian. Itsmembers are indeed calledChristians (though it isworth notingthatthenamewasfirstappliedtothem,inActs11:26and26:28,byoutsiders);but it is not some sectarian society whosemembers have a monopoly on themystery.Itisnotaclubofinsiderswho,becauseoftheirtheology,race,color,orsex - or their good behavior, intelligence, or income bracket - are the onlychannels throughwhich theWordconveyshimself to theworld.Rather, it isasign to theworldof themysterybywhich theLighthas already lightened thewhole shooting match, by which the divine Leaven has already leavened thewholelumpofcreation.

Therefore,thechurchispreciselycatholic,notChristian.Itisnotasacramenttothefewofasalvationthattheyhavebuttheworlddoesnot.Rather,itisthechosensignofthesalvationoftheentireworld.And(toreturntothepurchaseoftheentirefieldbythemanin theparable) thechurchhasnotonly to"buy," to"dealwith,"thewholeworld;itmustalso,ifitistobeanydecentkindofsignatall, lookasmuchlike theworld-andbeas littledifferent fromtheworld-aspossible.

Yes,Iknow.Thechurchisindeedtobethesaltofanotherwiseblandearth.Butthatdoesn'tmeanthatthechurchitselfissupposedtobeallsaltorthatitissupposed to turn theworld intonothingbut salt.Therefore,when it representsitself to the world, it probably should not first of all be seen as salt. That'smisleadingadvertising.Youdon'tputdoughnutsinthewindowofashoestore:thatonlyconfusesthepublicaboutyourrealbusiness.Likewiseyoudon't turnthechurchintoasodalitythatconsistsonlyofbright,whiteAnglo-Saxonswhoarehappilymarried,have1.8children,andnevergetdrunk.Instead,youjustletit bewhat it in fact already is: a random sampling of the broken, sinful, half-cockedworldthatGodinChristloves-dampenedbythewatersofbaptismbutinnowaynecessarilyturnedintoperfectpeachesbythem.

The church, like the purchaser of the field, can never afford to leave

"unbought"anypartoftheearthlyfieldinwhichGodhashiddenthetreasureofthe mystery. It does not dare to risk its own sure knowledge of where themystery of theWord is - to risk its certainty that it has the right name of theWord (Jesus) and that it knows the precise location (the Incarnation) of thetreasure thatmakes thewholeworldprecious - by failing topurchase to itselfeverylastbitofthefield.Themanwhodiscoveredthetreasuredidnotsimplybuy the cubic yard or so of nice clean dirt inwhich he cleverly buried it.Heboughtthewholeproperty:sinkholes,dungheaps,poisonivy,andstickerbushes,plusalltherats,mice,flies,andbeetlesthatcamewithit.Sotoothechurch:ifitcan't bring itself to buy all sorts and conditions of human beings -white andnonwhite, male and female, smart and stupid, good and bad, spiritual andnonspiritual-itcan'tevenbegintopretendit'scatholic.InsteadofbeingasignofwhattheWordisuptointheworld,itwillbecomeasignoftheverythingtheWord is not up to, namely, the lighteningofonly somepeople, the sowingoflessthanthewholefield,theleaveningoftwobunsandapretzelstick-andthediscardingofalltherest.

But there is stillmore that can be said about the image of the field as thisparablepresentsit.Thetreasure,clearlyenough,isthemysteryofthekingdom.The field inwhich itwas buried, however, can be interpreted not only as theworld but as the place in which, more than in all other places, the mystery'spowerlieshidden.Itcanberead,thatis,asstandingfordeath.Watch.

Whenweread thisparableweautomaticallyenvision the treasureasburiedunderground in an otherwise wild or unused plot of land. Let me change thepicture a bit, though.Since the parablementions only a hidingof the treasureand says not a word about any burying of it, let me make the "field" anabandonedfarmwitharamshacklefarmhouseandanassortmentofdilapidatedbarnsandoutbuildings.Andletmefurthersupposethattheprospectivebuyer,in checking over this not-toopromising addition to his holdings, first finds thetreasureinabarnandthencraftilymovesittotheoldhenhouseforsafe-keepinguntil the day when, having finally bought the farm, he can announce hisphenomenalgoodluckatstrikingitrich.

Doyou see?Thephrase "bought the farm" (a euphemism fordeath, coined

presumably by airline pilots whose demise would provide their wives withmortgageinsurancetopurchaseoutrighttheirhomesteadsinVermont)triggersawholenewsetofmeaningsforthisparableandgivesusyetanotherinsightintothecatholicityofthemystery.Weallbuythefarm:death,alongwithbirth,isanutterlycatholicexperience.Someofusgetrich;someofusgetsick;someofusgetfunnyinthehead;someofuswritebooks;someofusbehaveourselves;andsomeofusliveinGrandRapids.Buteverylastoneofusdies.Willynilly,everysinglepersonin theworld,Christianornon-Christian,willsomedaycomeintofull and secure possession of the field of death inwhich Jesus has hidden thetreasureofhis redeemingwork.And therefore,sincenoone,anywhere,atanytime,willeverfinallybewithoutdeath,noone-onearth,inheaven,orinhell-willeverbewithoutJe-sus'reconciliation.

Oh,dear. I hear twoobjections.Letme interruptmyself todealwith them.Thefirstis:"Butholdon.Doesn'tScripturesaythattherewillbesome(orevenmany)whowillrejectthereconciliation?"Ofcourseitdoes.Buttheveryhellofhellliespreciselyinthefactthatitsinhabitantswillbeinsistingonaperpetualrejectionofanequallyperpetualgift.Itwillbeaneternalstruggletoescapefromthegripofalovethatwillneverletthemgo.Andforthateverlastingstand-off,Ithink,thereisnotawordinScripturethatistoostrong:notthe"firethatisnotquenched," not the "worm that dieth not," not the "outer darkness," not the"bottomlesspit,"notthe"weepingandgnashingofteeth"-andcertainlynottheutterlyfruitless"seconddeath."

The second objection is more trivial, but it leads to something far moreprofound. "First Thessalonians 4:15-17!" the objectors howl: "We which arealiveandremainuntothecomingoftheLordshallnotpreventthemwhichareasleep.For theLordhimself shalldescend fromheavenwitha shout,with thevoiceofthearchangel,andwiththetrumpofGod:andthedeadinChristshallrisefirst:Thenwewhicharealiveandremainshallbecaughtuptogetherwiththemintheclouds,tomeettheLordintheair:andsoshallweeverbewiththeLord"(KJV).

Passovernearlyeverythingaboutthistext.Skipthequestionofwhetheritisenough of a foundation for all the pre-, post-, and amillennial theological

architecturethathasbeenpiledontopofit.Forgetaboutnumberingtheraptures.Ifyou like, I'll signmynametoanyeschatologicalscenarioyouwant towriteout.Butinreturn,Iwantyoutodomeonefavor:thinkjustalittlebitaboutthemost likely historical circumstances underwhich your scenariowill be playedout.UnlesstheLordmercifullycutsshortthetime-andcutsitvery,veryshortindeed(like,say,downtotomorroworthenextday)-wewill,byMurphy'slawifnothingelse,stagetheendoftheworldforhimwithanuclearholocaust.Andwhile I'm sureGodwill have no theological problemswith that (any end canserve as his end, just as any death, even the judicial murder of a commonprisoner, can serve as his death), I'm equally sure that we who are alive andremainwillhavesomeseriouspracticalproblems.

In that day -whenwe are radiation-sick, ulcerated, bone-chilled, stupefied,and starving -whatever lifewe have leftwillmake the dead look lucky.AndwhateverairthereistomeettheLordinwillbedeathitselftobreathe.Doyousee? The glib and almost unpardonable effrontery of most eschatologicalhairsplittingfairlyleapsoutatyou.Tospeakoftwo-bittheologicaldistinctionsin the faceofaday like that isalmostobscene - likemakingcool, theologicalsmalltalkinthefaceofJesusonthecross.Forthefactisthatthelastdayofthisworld-inthemostlikelyscriptfromwhichwewillbeallowedtoactitout-isalmostcertainlygoingtobenothinglessthanthepassionofliterallyeverybodyandthedeathofthewholeearth.

SoIhopeyouseewhyIhaveacertainprofoundimpatiencewithquotersof1Thessalonians4.Thisentireworldisverynearlyreadytobuythefarm.WhetherwemeettheLordintheairornot,thereisn'toneofuswhowillbesavedbyanyothermeansthanmeetingtheLordinhisdeath.Thatisthesavingmystery;andonewayoranother,nobodyisgoingtobeexcusedfromhavingthefullforceofitappliedpersonally.Troublemenot,therefore:weareallgoingtobetroubledtoafarethee-well,andbyexperts.

Butbacktotheparable.Thenextword,ekrypsen,bringsupthesecondhidingof the treasure, this time by the veryman who found it. I have said that thediscovererofthetreasurestandsforthechurch;doesthisrathershiftymaneuverofhisimplythatthechurchmay,undercertaincircumstances,hidethemystery?

Well,noteasily,Iadmit.Itishardtotakeanoutfitsupposedlyoperatingunderachartertobeacitysetonahill,alampnotstuckunderabed,andmakeoutascriptural case that tells it to hide its message completely. But this parablesuggests that a less radical hiding just might be a possibility. The man whofoundthetreasurehiditsohecouldbuythefieldbeforeanyoneknewwhathewasreallyupto.Hedidnotparadearoundbeatingpeopleovertheheadwiththenewsofhiscorrectinformationaboutthetreasure.Heneededthewholefield,soheactedinawaythatwouldnotjeopardizehiseventualacquisitionofit.Soalsothe holy catholic church: its mission is to every single person in the world;therefore,itshouldnotcutitselfofffrombeingheardbyrunningaroundtellingpeoplewheretoheadinbeforeitevenbotherstofindoutwheretheyarecomingfrom.

How many opportunities to proclaim the mystery has the church missedbecause it never took the time to learn the "language," cultural or historical,spiritual or practical, of the people it addressed? How often have the"unchurched" - the great catholic mass of unevangelized humanity who are,mindyou, the very field inwhich the treasure of Jesus is alreadyhidden, andwho,butfortheirunbelief,wouldbeenjoyinghimasmightilyasbelieversdo-howoftenhavetheunchurchedputupa"notforsale"signontheirfarmbecausetheysimplycouldn'tstandthearroganceofChristians?

Andhowmuchhasthechurchitselfmissed?Whattreasuresofunderstandinghasitfailedtobuy?TheWordthatlightenseverybody,everywhere,hasbeeninbusiness a long time. Not everything that "heathen" thoughts and deeds haveproducedcameoutofungodlydarkness.ThewisdomoftheEast,forexample,isnotallfoolishness,anymorethanthefolliesofChristiansareallwise.ButwhenthechurchapproachespeopleasifGod'swhole,age-long,mysteriousindwellingof theworldhadbroughtforthonly twokindsofpeople- theutterlyrightandthe totallywrong - then itdeserves tohave itsmoney thrownback in its face.Whoever owned the field in the parable certainlywouldn't have sold it if thepurchaserhadshothismouthoffthewaythechurchsofrequentlydoes.

Butthatisaverylargesubjectindeed,soIsimplyleaveitandreturntothepassageathand.Considernextthewordpole%"hesells," inverse44,andthe

parallelwordpepraken,"hesold,"whichoccursintheimmediatelysucceedingparableofthePearl.Poleinandpiprdskein(tousetheinfinitiveforms)areverynearlysynonymous:bothareusedtorefertoperfectlyordinaryselling,andbothhave(asinthephrase"sellingsomeonedowntheriver")acquiredthesecondarysenseofbetraying.Butpiprdskeinisalsousedforsellingintoslavery(e.g.,Matt.18:25andRom.7:14),soitmayhaveabitmoreofanall-or-nothingflavortoit.At any rate, in theparableof theTreasure, theman simply sells (polei) "whatthings"(hosa)hehas;butinthePearl,themerchantsold(pepraken)"allthingswhatsoever"(pdntahosa)hehad.

In"LittleGidding,"thelastofhisFourQuartets,T.S.Eliotsaysthattheonlypossibleresponseto"thedrawingofthisLoveandthevoiceofthisCalling"is"A condition of complete simplicity/(Costing not less than everything)." Thepearlispolytimon,ofgreatvalue,tothemerchant,justasthetreasureinthefieldwas to themanwho found it hidden; but both spentwhatever they needed tomake their purchases. Themerchant of course, unlike the real-estate operator,wasactuallylookingforfinepearls(kalousmargaritas).Hisdiscoverywasnotaluckyaccidentbutthelogicalresultofhisbeingalreadyandutterlycommittedtothepearlbusiness.Andwhatdoesthatsayaboutthecatholicityofthemysteryofthekingdom?Well,I thinkitmakesyetanotherinterpretivetwistpossible-oneinwhichtheworldbecomesthebuyer,ratherthanthesellerofthemystery.

AllthechildrenofAdam-allhumanbeings,atalltimes,andinallplaces-areinthekingdombusiness,shoppingnightanddayforthemysteryofthecityofGod.Oh, true enough, like any randomgroup of shoppers, they have theirshareofgullibility,questionabletaste,andpronenesstobuywhat's inthestoreratherthanwaitforwhatthey'rereallylookingfor.Buttheyareshopping.Andthey are, as often as not, quite willing to put their moneywhere their heart'sdesire is.They arenot simply a bunchof cheapskates; and theydonot, givenhalfachancetoseesomefirst-rategoods,simplyfoboffthestorekeeperwithan"Oh,we'rejustlooking."

Score yet another point, therefore, for the insistence that the church cannotsafelyaffordtodeal-indeed,thatitdarenotrefusetodeal-withanythinglessthanthewholeworld.Itiscatholicnotonlybecausethemysteryitproclaimsis

alreadyhiddeneverywherebutbecausethemarketforthemysteryisacatholicmarket. The philosophies, religions, and mysticisms of the world - howeverbrightordim,kindlyorcruel,loftyorloonytheymaybe-are,asPaulintimatedinthefirstchapterofRomans,evidenceofataste(albeitasometimespervertedtaste)forthetruth.Showthemtheonepearlofgreatprice,andtheyjustmightfinallyrecognizeitastheverythingtheyhavebeenhuntingforallalong.

Butthecomparisonsaysevenmoreaboutthechurch'smissionaryenterprise.Not only should mission be entered into with full confidence that the world,wittingly or unwittingly, actually wants what we have to sell - and not onlyshouldweput thenewsof itshighpriceaswinninglyaspossible -weshouldalsonotbe tooquick to insult their taste inpearlsbefore theyget toourshop.And we should be equally slow to scare them out of the store with a lot ofnegative talk either about high prices or about the awesome, burdensomeresponsibilities incurred by thosewho acquire top-of-the-linemerchandise.Ofcoursethereareresponsibilities.Buyingtheworld'sfinestpearlmeansguardingit andworrying about it and payingmonstrous insurance premiums on it.Butfirstandaboveall,itmeansactuallyowningtheworld'sfinestpearl-which,ifyouhaveevenasmitchofatasteforpearls,hasgottobeareal"up."

How sad it is, then, to reflect on what the world actually hears from thechurch in somany instances.Weoffer to sell them themysteryof the loveofGodinJesus;butthewaywetalkaboutGodandJesusonlymakesitsoundasifweare trying topeddlea live rattlesnake.Peopleconvertedbyfear-mongeringarepeopleconvertedfromevil,nottothetruth.Andiftheyeverworkupenoughnervetomakefriendswiththeevil,woeto themissionaryenterprise: thetruthwillbeasiftheyhadneverboughtit.Ifthemerchanthadboughtthepearlonlybecausehewasafraidhisfriendswoulddespisehimifhehadn't,thentheminutehegotstrongenoughtotellhisfriendstoflyakite,hewouldhavesoldthepearlandboughtsomethingelse.

All of which, I suppose, makes the Pearl a parable about a lot of theconversions in the history of the church. The mystery has been sold atspearpoint,atgunpoint,andateconomicpressure-point;andsuchhardsellshaveeven been justified on the basis of the mystery's catholicity: "It's good for

everybodyintheworld,"thechurchhassaidineffect,"sowhocareshowwegetthem to buy it?"But themystery is amystery of love andwants nothing lessthanafreeofferingofcompletesimplicity.Ifitwaitedforaeonseventoshowitsface,itcancertainlywaitafewmoredays,months,oryearsforpeopletodecidetheyactuallylikeitsname.

Which brings us to the last of the flagged words in the text, the verbagordzein,"tobuy."Purchasing-andpurchasinggladly,atwhatevercost-isthepointofbothoftheseparables.Indeed,inthecaseofthetreasure,itispreciselyapoteschardsautou,outofhisjoyattheprospectofitspossession,thatthemansellsthethingsheowns.Forifthetreasureandthepearlcanbesaidtostandforthe mystery - and if (to return to my original identifications) their unnamedownerscanbe said to stand for thechurch,and if theman in the first and themerchantinthesecondcanbesaidtostandfortheunevangelizedworld-thenthebuyingofboththefieldandthepearlmustbemadetostandfornothinglessthantheecstaticenjoymentofapolltima,anutterlypreciousmysterythatwouldhavebeencheapattwicetheprice.

ThewomanwhowalksoutofBendel'switha$15,000minkandthemanwhopullsintothedrivewaywithabrand-new,cream-and-goldRollsRoyceCornichearenot,inthatmomentatleast,gloomycharacters.Andtobringtheparablefullcircle, neither are the salespeople who closed the deals on such fabulouspurchases. There is joy in heaven over one sinner that repents, not a lot ofhandwringingandbrow-furrowing,andcertainlynotaboring"watchyourstepnow"lecturefromthedivinecounterpartsofBendel,Rolls,andRoyce.

Therefore,thereshouldbeatleastsmilesinthechurchoverthesamehappyturnofevents.Notbecausewehavemadeabuck,andnot,Godforbid,becausewe have compassed sea and land to make a proselyte; but only because thecustomersaresatisfied-becausetheyhaveputontheminkofrighteousness,satdownintheRollsRoyceofsalvation,andarenowjustlaughingthemselvessillyovertheincongruouswonderfulnessofitall.

CHAPTERTWELVE

TheNet

he parable of the Net, like Jesus' interpretation of the parable of theWeeds,isastoryaboutjudgment.Butbecauseitisalsothelastoftheparablesofthekingdom,Iproposetoreversefieldandexpounditinawaythatpostulatesno ironywhatsoever in Jesus'mind. Its very ultimacy suggests tome thatmy"dogbiscuit"theoryshouldbekeptintheboxthistimearound:Jesushimself,Ithink,quiteseriouslymeanttheNettobeaparableofjudgment.

Authors commonly try to end their sections or chapters with items thatprovideafittingclimaxtowhatwentbefore.Accordingly,Iamgoingtoassumethat either Jesus or Matthew (neither of them slouched when it came toauthoring) did just that by ending the sequence of kingdom parableswith theNet.For tworeasons.Thefirst is that its reference to thesynteleig touaionos,thecompletion, theend, thewrap-upof theage,makes itanaturalasa finale.Thesamephrase,ofcourse,occursintheinterpretationoftheWeeds;butsincethatpassagewasplacedmoreorlessinthemiddleofthekingdomsection,Ifeltfreertodealwithitobliquely.Butitsoccurrenceheremakesmewanttogiveitseschatologicalpointsasmuchweightastheywillbear.

The second reason follows from that. Whether this parable occurs lastbecauseJesushabituallywounduphisearly,"kingdom-story"sessionswith it,orbecauseMatthew,ashiseditor,feltthatlogiccalledforittobeputattheend-whicheverwasthecase,mycommitment to the inspirationofScripture leadsme to believe that theHolySpirit had his finger firmly in the pie.All of thisparable's salient points, therefore -whether about judgment or anything else -should be examined with an eye to the way they sum up the picture of thekingdomso far.TheNet is the final parabolicpass at thenotesof catholicity,

mystery,andsoon,underwhichIhaveorganizedmyexposition.IamcurioustoseeifIcandetectwhattheSpiritmayhavemeantbythislastmove.

To begin: the net is a sagene, a dragnet, a seine. ("Seine," by the way, isactually derived, via Latin and French, from sagene. Evenmore interestingly,sagene iswhat textual critics call a hapax legomenon, i.e., aword that occursonlyonceintheNewTestament.)Therearealsotwootherwordsfor"net"intheGreek text: amphiblestron, "throw net," which occurs twice; and diktyon, thegeneralwordfor"net"and"net-work,"whichoccurstwelvetimes.Butsagene,appearingasitdoesonlyinthispassage,isaparticularkindofnet,namely,onethat is dragged through the water, indiscriminately taking in everything in itspath.Accordingly,thekingdomofheaven(andbyextension,thechurchasthesacramentofthatkingdom)manifeststhesameindiscriminateness.

First reflection, therefore:As thenetgathersupeverything in itspath -notonlyfishbutalsoseaweed,flotsam, jetsam,andgeneralmarinedebris-so toothe kingdom gathers up everything in its path. Our usual mental image, ofcourse,depictsthenetascontainingnothingbutfish.Moreover,sincethemostobviousreferentof thefish ispeople,wecommonlysuppose that thekingdomdeals only with human beings. But in fact, the net of the kingdom toucheseverything in theworld:not just souls,butbodies, andnot justpeople,but allthings, animal, vegetable, and mineral. In the context of the kingdom, forexample,NeroisnotjustadeadRomanemperor;heisalsoapetdognamedtoinsult thememoryofapersecutorof thekingdom.Andhotcrossbunsarenotjustbread;theyarethefruitoftheplainsmarkedwiththesignofthemysteryofthekingdom.Andtocometoafinal,weightierillustration,gothiccathedralsarenot just rockpilesor shelters from theweather; they are stoneparablesof thesplendorofthekingdom.

Accordingly,thenoteofcatholicityisonceagainpresentinthisparable,butwith its rangeofmeaning still further extended.Not only is thewholehumanrace gathered into the kingdom; the entire physical order of theworld is alsodrawnintoitbythemysteryoftheWord."I,ifIbeliftedup,"saysJesusinJohn12:32,"willdrawalltomyself."Onenote:Sometextsreadpantas,"allpeople";othersreadpanta,"allthings."Thetextualevidenceleansinthedirectionofthe

former;but the latter remainsat leastapossibility.And thatpossibility,pleasenote, ismightily enhanced by the imagery of theBookofRevelation: animal,vegetable,andmineralcreaturesthrongthenewearthaswellastheold.Thereisa veritable bestiary of remarkable beasts; there is the tree of life in the NewJerusalem;andthereis,at thecenterof itall, thecitythat liethfoursquare, thepoetry of whose stonework makes even medieval cathedrals look like sandcastles.Inanycase,justasthenetfetchesouteverythingitmeetsinthesea,sothekingdomfetcheshometoGodeverythingintheworld.Thenewheavensandtheneweartharenotreplacementsfortheoldones;theyaretransfigurationsofthem. The redeemed order is not the created order forsaken; it is the createdorder-allofit-raisedandglorified.

Butthatistogetaheadofthestory:thisseine,thissagene,Jesussays,gathers"ofeverykind"(ekpantosgenous).Itisfascinatingthatnowhereinthisparabledoes the word "fish" actually occur. Naturally enough, we (along with mosttranslators) automatically supply it as we read, and perhaps that is just whatJesushadinmind.Butsinceitisnotthere,itoccurstometomakesomethingofitsabsence.Inlinewiththat,Ihavealreadyenlargedthecontentsof thenet toincludeotherthingsbesidesfish;letmesimplyaskyoutobearthatinclusioninmind as we go along. It will, I think, cast considerable light on the wholeparable.

Right now, though, I want to concentrate on the phrase "of every kind."Obviously, it isa reference to thecatholicityofboth thenetand thekingdom,butitisareferencethatisabitdifferentfromanymadesofar.IntheparablesoftheSeedandoftheLeaven,theemphasiswasonthepresenceofthemysteryofthekingdomtothewholeworld.Butinthisparabletheemphasisisnarrower:itisonthepresenceofallthevarietyintheworldtothemysteryofthekingdom.Thepartsoftheseathroughwhichthenetwasnotdraggeddonotenterintothecaseinthisparable;wearesimplyassuredthat,whateverkindsofthingstheremayhavebeeninthesea-good,bad,orindifferent-everykindisrepresentedinthenet.

Farmore important, though, the parable does not rush into the business ofjudgingbetweenthevariouskinds.Consider:Inthesea,allkindsoffishandall

kindsof junksimplycoexist.Before thenetgoes through it, there isn't evenahintofjudgingbetweengoodandbad,usefulanduseless.Indeed,theundraggedsea, if it represented anything,would represent an unkingdomedworld; but inthelightoftheotherparablessofar,thereisjustnosuchthing.Inthisparable,therefore, only the net-with-its-contents can fairly be said to represent thekingdom-in-the-worldthattheparablesofthekingdomareatpainstoportray.

But even that representation still does not introduce the note of judgment:neitherthenetasitmakesitswaythroughthesea,northekingdomasitmakesitswaythroughtheworld,canbesaidtorejectanything.Trueenough,asorting,a day of judgment, is clearly on the way in both cases, and once theeschatological shorehasbeen reached, itwillbegin inearnest.But itdoesnottakeplacebefore then.Therefore,neither thepurseseinewhilestill in thesea,northekingdomwhilestillinthisworldhasanybusinesssettingitselfupinthejudgingbusiness.Andneither,afortiori,doesthechurch.

Which leads to a second reflection: if the kingdom works like a dragnet,gatheringeverykind,thechurch,asthesacramentofthekingdom,shouldavoidthe temptation to act like a sport fishermanwho is interestedonly in speckledtrout andhand tied flies. Inparticular, it shouldnotget itself into thehabitofrejectingasjunktheflotsamandjetsamoftheworld-thehumancounterpartsoftheoldboots,bottles,andbeercans thata trulycatholic fishingoperationwillinevitablydredgeup.Becausewhilethekingdomitselfwillindeedmakeitontotheeschatologicalbeach, thechurch,asnowoperative,willnot.Thechurch isonly the sacrament of the kingdom - a visible sign of a presently invisiblemystery.ButintheLastDay,thechurchassuchwillnotbenecessaryatall;themystery of the kingdomwill stand revealed in and of itself andwill need nosacramentsorsignswhatsoever.

Thechurch,inshort,hasaroletoplayonlyhereandnow,soifitwantsarolemodelforitsoperations,itshouldimitatethekingdom'spresent,nonjudgmentalwayofdoingbusiness,notitsfinalone.Itdefinitelyshouldnotattempt,inthisworld, to do the kind of sorting out that the kingdom so plainly refuses to dountilthenext.

But alas, beginning right in apostolic times - indeed, beginning even inScriptureitself-excommunicationhasbeenoneofthechurch'sfavoriteindoorsports.Secondinpopularityonlytojumpingtoconclusionsaboutwhoshouldbegiventheheave-hofirst,thepracticeoftossingoutrottentypeswhilethenetisstillinthewaterhasbeenalmosteverybody'sideaofaterrificwaytofurtherthekingdom.Everybody's,thatis,exceptJesus'-theonewhoputthechurchinthebusiness of being fishers of men to begin with. The net result, to use an aptphraseforsuchineptness,hasbeenanoperationthat looksas if it isbeingrunmorebyhiscompetitorsthanbyhispartners.

Jesusdidn'tshyawayfromsinners,sowhyshouldthechurch?Anddon'ttellme thechurchwelcomessinners. Iknowbetter. Itwelcomesonlysinnerswhorepent and then never seriously need forgiveness again. It can reclasp to itsbosommemberswhogossipor lose their tempers(little-bittysins,apparently-thoughwherethatqualificationcamefromisnotclear);butGodhelpthosewhofornicate or lose their will to staymarried. And it has the gall to make suchinvidious distinctions in the name of aLordwho unqualifiedly told Peter, theChief Fisherman, to forgive his sinful brother (Andrew, perhaps? - maybe hewasn'tthegoodoldboyhewascrackeduptobe)seventytimesseventimes.

"Ah, but," you object. "What about reform? Are we to give the world theimpressionitdoesn'tneedtostraightenupandflyright?Arewesimplytoimplythatitcangetawaywithmurderifitlikes?"

Well, for openers, the world has already gotten away with - no, that's tooweak; it has already been absolutely saved by - its murder of God himselfincarnate.But forclosers,neither theworldnor thechurchhaseverhadmuchmorethantheglideangleofacokebottle.Sure,thereisthepoweroftheHolySpirit tomake people better. But note carefully that that's notwhat youweretalking aboutwhenyoubroke inwith your objection.Youwere talking aboutwhatwe shouldor shouldn't do to improve thehuman race's aeronautics.Andaboutthat,Ihaveonlyonethingtosay:"Iftherehadbeenalawgiventhatcouldhave given life, verily righteousness should have been by the law. But thescripture hath concluded all [ta pinta, fascinatingly, àll things] under sin, thatthepromiseby faithofJesusChristmightbegiven to them thatbelieve" (Gal.

3:21-22,KJV).

Doyousee?IfeventhedivinejawboningonMountSinaicouldn'treformtheworld, why should we think that our two-bit tirades against sin will do anybetter?Soonceagain: sure there's reform;and it is evenan important subject.Butlikeeverythingelseaboutthekingdom,itworksinamystery:itcomesnotwhen we decide to enforce it but only when God, by his paradoxical power,bringsitaboutinhisownimplausiblygoodtime.Ifheiswillingtowaitforit,whyshouldthechurchbeinsucharush?Afterall,itishisfishbusinesswearesupposedtobein.

Eventually,though(toreturntotheparable),Jesusdoesindeedgetaroundtothesubjectofjudgment.Thefishermendidthreethingswhenthenetwasfinallyfull: they hauled it up on the beach; they sat down; and they gathered(synelexan)thegood(tdkald) intoabucketandthrewthebad(tdsaprd)away.Timeforafull-scalehalt:IhavedeliberatelygivenfaultytranslationsforallofthoseGreekwords.

First, synelexan, "theygathered."Theverb syllegein is used seven times intheNewTestament.FourofthoseusesoccurintheparableoftheWeedsanditsinterpretation(Matt.13:29,30,40,41)inconnectionwiththegatheringupofthezizdnia(weeds),theskdndala(thingsthatoffend),andsoon;theothertwousesoccur inMatthew 7:16 and its parallel, Luke 6:44 ("Domen gather grapes ofthornsorfigsofthistles?").Translatorshavebeendividedoverhowtorendertheword:theirversionshaverangedfromthequiteclearlyjudgmental"sortout"tothe almost neutral "collect." On balance, though, "sort" has perhaps the bestclaim-especiallywhenitcomestotranslatingaparableofjudgment.

The words "the good" and "the bad," however, are much more dubioustranslations. Kalos in Greek does indeedmean "good," but with overtones of"beautiful," "fine," or "fair"; it is not as narrowly moralis tic as the othercommonGreekwordfor"good"(agathos).Jesus,forexample,callshimself"thegood shepherd" (ho poimen ho kalos), implying, presumably, that he issomethingmorethanjustanethicalshepherd- thatheis, infact,anadmirableone,evenanextravagantlybeneficentone.Still,kalosandagathosareoftenused

more or less interchangeably for both moral and aesthetic (or utilitarian)goodness, so I want to put only a blunt, rather than a fine point on thedistinction.

Sapros,though,isanothermatter.Likemostlanguages,Greekbearswitnesstothewretchedstateofhumannaturebyhavingmorewordsforbadnessthanforgoodness. Kakos is perhaps the most common word for "bad." But there areplenty of others: there is poneros, "evil"; anomos, "lawless"; ithesmos,"unsettled";phaulos,"worthless";andthereis,ofcourse,sapros:"rotten,putrid,corrupt,worthless,useless."Saprosappearsinfivepassages,fourofwhichshowits obvious suitability for use as the ugly opposite of kalos. Consider, forexample,Matthew7:17(whichdisplays,alongwiththeoppositionofkalosandsapros, someother twists and turns of theGreek "good/evil" vocabulary): "Soevery good [agathon] tree bringeth forth good [kalous] fruit; but a corrupt[sapron]treebringethforthevil[ponerous]fruit"(KJV).Orforanevenclearerillustration of the opposition of kalos and sapros, consider Matthew 12:33:"Eithermakethetreegood[kalon]andhisfruitgood[kalon];orelsemakethetree corrupt [sapron] and his fruit corrupt [sapron]" (KJV). (The remainingpassages, by the way, are Luke 6:43, parallel toMatt. 12:33, and Eph. 4:29,wheresaprosiscontrastedwithagathos.)

Whatcanbesaid,therefore,aboutthesortingofthecontentsofthenetintokaldandsaprd?Well,let'stalkfirstasifthenetcontainedonlyfish.Ifthatwerethecase,thesortingmightbebasedonavarietyofconsiderations.Quitelikely,itcouldinvolveaseparationofdesirablefoodspeciesfromunacceptable"trash"species.Justaslikely,itcouldinvolveaseparationofmarketablebigfishfromunmarketable small ones. Less likely, it could involve a dividing of sickly,unacceptablespecimensfromhealthy,desirableones.Leastlikelyofall,itcouldinvolve the separationof dead, putrid fish from live, soundones. In any case,though,thecriterionisnottheinnategoodnessorbadnessofthefishthemselves,buttheiracceptabilitytothefishermen.Itistheirutilityortheirbeauty,inshort-theirbeingfoundkaldintheeyeofthebeholder-thatlandstheminthe"save"bucket.Anditisthejudgmentofsaps(rotten!ugly!icky!crummy!yech!)thatgetsthemthrownawayonthebeach.

Andthesamethingistrueifwepostulategeneralmarinegarbageaswellasfishinthenet.Whateverservesthefishermen'spurposesiskept;whateverdoesnot is tossed out. But notice an important element here: there is always thepossibilitythatsomeofthedamnedestthingsmightbesaved:oldrustyanchors,bald tires,andbroken lobsterpotsmight justmake thecut ifsomebody tookashine to them. In short, the net contains many things, but there is nothing,however decrepit in and of itself, that absolutely has to be gotten rid of.Whatever sorting is done depends entirely on the disposition of the sorters. Iftheydon'tsay"yech!"tosomething,thenit'snotsapron.

Admittedly,whenJesuscomestoapplytheimageryofthisparabletotheendof theworld, he introduces anotherword for badness, namely, tons ponerous,"thewicked,"thosewhoarewillfullyevil.Butatthepresentpointintheparable,thatnotionissimplynothere.Reservingwillfulwickednessforlatercomment,therefore, I propose to press a little on thismatter of the eye of the beholderbeingthekeytothedifferencebetweentdkaldandtosaprd.

Ihavesaidthatitisthefishermen,notthefish,whosetthestandardsforthedayofjudgmentonthebeach.Therefore,itisthekingdom-andafortiori,theKing - who sets the standards for the Last Day of the world. But noticesomething peculiar about that day. It occurs, as I have already said, after thegeneralresurrection:every lastpersonwhoarrivesat itarrives in thepowerofJesus' reconciliation. The judgment, therefore, is first of all the announcementnotofvindictivenessbutofvindication.Everyonewhocomesbeforethejudgehas already been reconciled by the dying and rising of the Judge. The onlysentence to be pronounced, as far as the Judge himself is concerned, is asentencetolife,andlifeabundant.

Someoneoncesaid,"TheworldGodloves is theworldhesees inhisonly-begottenSon."Ifthatistrue,itmeansthatatthelastday,thewholeworld-theall that Jesus, in his being liftedup, has drawn to himself - is accepted in theBeloved.Noonehastoacceptthatacceptance,ofcourse.Itisentirelypossible,both humanly and scripturally speaking, for anyone to thumb his nose at thereconciliationandtrytogoitonhisownforever.Anditistotallycertainthatifanyone wants to indulge in that kind of behavior, there is no possibility of

keepingsuchapartypooperatthemarriagesupperoftheLamb.Hellistheonlyoptionforthefinallyrecalcitrant.

Butnotewellthatnobodygoestohellbecausehehadarottentrackrecordintheworld -anymore thananyonegoes toheavenbecausehehadagoodone.Everyone,ofeverykind,wholandsonthemillennialbeachhasbeenfisheduptherebythenet-workofthedeathandresurrectionofJesus.Nooneisjudgedbywhathewaslikebeforethatnetcaughthim;thestandardsforthejudgmentarethe divine Fisherman's standards, not those that were used to approve ordisapprove of the fish as they formerly existed in the sea. And since thosestandardsareoneand the sameas thedivine Judge's, theyarevindicative,notvengeful standards.We are not judged by our previous performances (on thatbasis, nobodywould go anywhere but to hell); rather,we are judged bywhatJesusdidforusonthecross.Hepronouncesanauthoritativekaldoverthewholeworld that he has caught in the net of his reconciliation. It is only thosewhowant to argue with that gracious word who are then pronounced sapra. Bothheavenandhellarepopulatedentirelyandonlybyforgivensinners.Hellisjustacourtesyforthosewhoinsisttheywantnopartofforgiveness.

And if theKingwills finally to favor every last sinnerwithhis reconcilingkala, howmuchmore should the church -which is a sign to theworld of hiskingdomofforgiveness-pronouncethesamekalaoverthesinnerswithwhichithastodeal?Everybody,eventheworststinkeronearth,issomebodyforwhomChrist died. What a colossal misrepresentation it is, then, when the churchgathersupitsskirtsandchasesquestionabletypesoutofitsmidstwithabroom.Forthechurchtoactasifitdarenothaveanydealingswithsinnersisasmuchabetrayalofitsmissionasitwouldbeforahospitaltoturnawaysickpeopleorforacarpentertorefusetotouchrough-cutwood.

Sinnersarethechurch'sbusiness,forGod'ssake.Literally.Letthescribesandthe Pharisees - the phony-baloney, super-righteous, unforgiving scorekeeperswhodelight ingettingeverybody'snumber- takecareofanyjudgingthat theywant to: judgmentnow is their cupof tea, and theycanpoison themselves alltheywantwithit.Butletthechurch-whichworksforsomebodywhodelightsin getting everybody's name - stay a million miles away from it. We are

supposedtorepresentaLordwhocamenottojudgetheworldbuttosaveit.Ourbusinessshouldbesimplytokeepeverybodyinthenetofhiskingdomuntilwereachthefarthershore.Sortingisstrictlyhisdepartment,notours.

But on with the parable. After Jesus has set up the earthly imagery of hisstory,heturnstothetaskofapplyingittotheeschatologicalrealityitstandsfor:"So will it be at the end of the age [en tg synteleiq tou aionos]. The angels[angeloi]willcomeandseparate[aphoriousin]theevil[tonsponerous]outofthemidstoftherighteous[ekmesoutondikaion]."

Notefirstthewordsynteleia,theend,completion,consummation,wrap-up.Itstands not just for a denouement, a last unwinding, but for an arrival atsomething that has been in the works all along. Telos, the Greek root of theword,means"end,goal,purpose";synisaprepositionalprefixmeaning"with"or "together." Tetelestai, "it has been accomplished," was one of Jesus' lastwords on the cross; teleology is the branch of philosophy that deals with theconcept of purpose. This synteleia, this wrap-up, then, is the final fruition ofJesus' work; and as such, it should be understood as of a piece with all thegracious rest of that work. It should not be propounded as a last-minuteswitcheroothatturnshisentireredemptiveministryintonothingbutatemporary-anddeceptive-come-on.

Next,notewhatthissynteleiaistheconsummationof.itisthecompletionoftou aionos, "of the age," that is, of the whole history of the world. In olderEnglish versions, tou aionos is commonly translated simply as "of theworld"(aion inGreek became saeculum in Latin, which in turn gave us "secular" inEnglish:hence,"world"asapossibletranslation).Butaionmeansfarmorethanjusttheworldasworldoreventheworldasfallencreation:itmeanstheentirehistoricalprocess-goodinsomerespectsbutfatallyflawedinothers-bywhichtheworldmarchesand/orstumblestowarditsdestiny.Onceagain,then,thenoteofcompletioncreepsin.Theworldmayhavedoneitsdamnedesttoreachwhatitconsiders itsproperconclusion,butGod inChristhasdonehisblessedest totake away the curse it put on itself in the process; now, at the synteleig touaionos,atthefinalmeetingoftheblessingandthecurse,heisabouttomaketheblessingstickonceandforall.

Andhowdoeshedothat?Well,byGeorge,hedoesitbydngeloi,byangels.Inmycommentson the interpretationof theWeeds, I dismissed the angels inthatcontextwitha"whocareswhotheyare?"Letmetakethatbacknow.Theangelsstandforsomethingofmajorsignificancehere:fascinatingly,thereisnostrictcounterparttotheminthefirsthalfoftheparableoftheNetasJesustoldit. It was the fishermen who did the sorting on the beach. The implication,therefore,wasthattheverysamecrewwhodraggedthenetashorewouldbetheonesdoingthejobofseparation.ButwhenJesuscomestothesecondhalfoftheparable, he brings in awhole new crew, totally and irreversibly committed todoing only and always what he wants done. Do you see? "The Father ... hascommittedall judgment to theSon" (John5:22):nobodyelse -not theFather,nottheSpirit,andcertainlynotthechurch-getsintotheact.ThejobisstrictlyinthehandsofJesusandhisutterlysubservientheavenlybailiffs-whichmeans,whenallissaidanddone,justinJesus'hands,period.

Andwhat is it that theseminionsofhisdo?They "separate" (aphoriousin).Theymakenodecisions; theyimplementnopoliciesof theirown;theysimplymoveresurrectedbodiesaroundasdirectedbyhimwhoistheResurrectionandtheLife.Andonwhatbasis,finally,doeshedirectthemtomakethatseparation?Onthebasisofhisdecisiontogettonsponerous,theevilones,outofthemidstoftondikaion,therighteousones.

Timeforanotherlarge-sizehalt.Question:Howdidthoserighteousonesgettobe righteous?Answer:By the freegift ofJesus' righteousness.Question:Towhom was that free gift offered? Answer (unless you believe in doublepredestination):toeveryhumanbeingwhoeverlived.Question:Doyouactuallymean that there's nobody at the Last Judgment who hasn't been given therighteousness of Christ? Answer: Yes, that's exactly what I mean. Question:Then how come some of them are judged ponerous? Answer: Because eventhoughthey'vegothisrighteousness,they'vedecidedtheydon'tlikeit;theycan'tstandthethoughtofnotbeingacceptedontheirveryownpersonalmerit(whichisoneoftheworld'sgreatnonexistentquantities,ofcourse-butthen,theyseemtomissthatpoint).Question:Whereverdidyoudigupideaslikethis?Answer:Matthew22:1-14.Anymorequestions?

Thisparable,yousee,Itaketobeanhonest-to-Godparableofjudgment,notjustadogbiscuit.AndthereforeIamdisposedtoread it in the lightofall theweightierparablesofjudgmentthatJesuseventuallytold.Hence,Matthew22:1-14.Thefellowwithout theweddinggarment in theparableof theKing'sSon'sWedding was precisely poneros: he willfully balked at the one easily metcondition of his attendance at the parry. Nobody who was actually at thereceptionhadarighttobethere.Earlierinthestory,ofcourse,therewereindeedpeoplewhodeservedtobeinvited,buttheyhadallrefusedtheinvitation-onegoingtohisfarm,anothertohismerchandise,andtherestofthemmurderingtheking's servants. The ones who finally did get into the party were those who,despite their unfitness and their undeserving, were simply dragooned intoattending.Theindiscriminatedragooning,infact,wastheverythingthatmadethem acceptable even in their unacceptableness; just as the catholic nettingactionofthekingdomiswhatproclaimsthewholehumanracetobeacceptedintheBeloved.All the inhabitantsof theworld, inotherwords, arebeingdrawntoward the finalkald that theWordwants topronounceover them.Jesusdoessay,quiteobviously,thatifanyonedoesn'tlikethatendingofthestory,hecanlumpitinouterdarkness;butstill,anyonewhowantedtocouldhaveenjoyeditfree-for-nothing.

There, then, is theforceofponeros:not justmoraloraestheticbadness,butwillfulevil.Theponerouswhomtheangelsfinallyseparateoutofthemidstofthe righteous are not just kakous (i.e., un-agathous or ungood in a narrowlymoral sense), and they are not just saprous (i.e., un-kalous or un-good in theaesthetic or beautiful sense); they are positively and cussedly determined toreject Jesus' offer to ignore both their badness and their rottenness and towelcomethemtothepartyanywayasdikaious,thatis,asclothedwithhisveryownrighteousness.Theyare,inshort,ill-willedtroublemakers.Likehoponeroshimself - like the evil one fromwhomwe pray to be delivered in the Lord'sPrayer-likethefatheroflieswhohatesthetruthsimplybecausehedidn'tinventit-theyrefusetoacceptanygift,howevergracious,unlesstheythemselvesareconvincedtheyhaveaninalienablepersonalrighttoit.

Andwhat,therefore,dotheangelicbouncersdowithsuchmaleficent,belly-achingtypes?Theyseparatetheseponerousoutofthemidstoftherighteous(ek

mesoutondikaion).Inshort,theypitchthemoutontheirearsotheywon'truintheparty.Eventheeternalbanishmentof thewicked,yousee, isacelebrative,vindicativejudgment.Thereistobejoyinheavennotjustoveronesinnerwhorepents but over the ninety and nine as well - over a whole New Jerusalempopulatedbynothingbutsinnerswhosecitizenshipisbasedonnothingbuttheiracceptanceofforgiveness.Ifanybodydoesn'twanttobethereonthatbasis,hecan,quiteliterally,justgetthehellout.

But thencomes the endof theparable: "And theywill throw them into thefurnaceoffire[eistenkdminontoupyros];outthere[eked,therewillbewailingandgnashingofteeth[hoklauthmoskaihobrygmostonodonton]."

The"furnaceoffire,"asIhavenoted,occursattheendofJesus'interpretationoftheWeeds;italsoturnsupinanothereschatologicalcontext,Revelation9:2.Butthe"wailingandgnashingofteeth"occursinawholeraftofsuchcontexts:Matthew8:12;13:42,50;22:13;24:51;25:30;andLuke13:28.Inanycase,eachphrase has its unique force: the furnace suggests discomfort applied from theoutside; the wailing and gnashing of teeth suggest anguish that springs fromwithin.Notthatthereismuchtochoosebetweenthem;eitherwouldseemquitesufficientpunishmentforthosewhoinsistonbeingeschatologicalwetblankets.Buttakentogether,thephrasesbearwitnesstoadoubletruthabouttheredeemedorder:thefurnacetestifiestoGod'sabsoluteinsistencethatnothingandnobodyis going to rain on his final parade; and the wailing, to the equally absolutecertaintythathisparadeistheonlyshowintownthat'sgoingtobeanyfun.Allthatthereisoutthere-inouterdarkness-isaneternal,stinkingpileofself-pity,festeringitswaytoanequallyeternalproductionofangrygas.Thedamnedarenotacrowdofwistfultypes,piningawayforawonderfuldealthatsomemeanscorekeeper of a God did them out of. They are a bunch of unreconstructedhaterswhothrewawaythebestdealtheywereeverofferedandnowcan'tfindanybodybutthemselvestobefuriouswith.

It'snotaprettypicture.Butthen,theponeroiarenotveryprettythemselves.Still,exceptfortheirwillfulrefusalofthereconciliation,theycouldhavegone,just as easily as the righteous, from the net into the bucket. There was nocompellingreasonforthemtospendeternitygaspingonthebeach.

Epilogue

atthew`scompendiumof theparablesof thekingdom - aswell asmyown treatment of them - endswith a passage (13:51-52) that,while parabolicenough, is not exactly a parable in the sensewe have so far come to expect.Instead, it is a parabolicutteranceof the sortwe cameacross in thequotationfrom Psalm 78:2, that is, a "dark saying." And though it could easily beexpandedintoanarrativeparablebyanypreacherwhowaswillingtosupplyhisowndetails,itis,aswehaveit,moreaone-linecomparisonthanastory.

Furthermore,itbeginswithoutanyintroduction.Thishashappenedbefore(intheparablesoftheTreasureHiddenintheFieldandinthePearlofGreatPrice)butnotquiteasabruptlyashere.Indeed,soabsentisanyclearpauseforbreaththat thispassagemight logicallybe takenasamerecoda to theparableof theNet.Nevertheless,Ifinditmakesevenbettersenseasthecapstoneofthewholecollection,sothatishowIproposetoreadit.

"Jesussaithuntothem,"Matthewwrites,"haveyeunderstood[synekate]allthese things [tauta pdnta]?" (KJV). Note first of all that these words are notaddressedtothecrowds.Matthew,ifyourecall,hashadJesusinthehousewithhisdiscipleseversincethebeginningoftheinterpretationoftheWeeds;itisthedisciples,therefore,whorespondtothequestion."Theysayuntohim,Yea,Lord[nai,kyrie]"(KJV).

And in response to that answer Jesus gives the parabolic summa tion ofeverythinghehasbeensayingaboutthemysteryofthekingdom."Thensaidheunto them, Therefore every scribe [grammateus] which is instructed[matheteutheis]untothekingdomofheaven[tgbasileiqtonouranon]islikeuntoamanthat isanhouseholder[oikodespote],whichbringethforth[ekbdllei]outof his treasure [thesaurou] things new and old [kaind kai palaia]." (Thispreliminary translation of the passage is taken verbatim from the KJV: since

therearesomanycommentstobemadeabouttheflaggedwords,Iwanttostartoutonatleastfamiliar,ifnotexactlyunimpeachable,ground.)

To begin with, only the Byzantine manuscript tradition, plus a handful ofother sources, has the words "Jesus says to them" at the beginning of thepassage.Theyareomitted in theoldermanuscripts thatmakeup the so-calledHesychianorEgyptiantradition,somostmoderneditorssimplyleavethemoutof the text and have Jesus begin directly with his question, "Have youunderstoodallthesethings[synekatetautapdnta]?"

Synekate is fromsynienai: tosend,bring,set together.Byextension, italsomeans to take notice of, know, understand. Accordingly Jesus is asking hisdisciples,"DoyougraspwhatI'vebeentryingtotellyou?Doyouthinkyou'reabletoputallthisstufftogether?"Inspiteofthedisciples'trackrecordforbeingslow on the uptake, he still seems to have his hopes: the crowds outsidemayhaveheardonlyodd,entertainingstories,butmaybethishand-picked,advancedclassofinsiderswilldobetter.

Ifyouhaveeverdoneanyteaching,youknowthatittakesnosmallamountof courage for an instructor to ask such aquestion. Jesushasbeen at pains toexpoundaverydifferentkingdomfromtheonehishearers,outsidersorinsiders,were expecting. It is catholic, not limited just to the chosen people; it isparadoxicallyandvexinglyhidden,notplausiblyandgratifyinglymanifest;itisatworknow,notsimplywaitingforsomefuturedate;itoperatesinthemidstofhostility,notwelcome;andtheresponsesitcallsforare,handsdown,themostmystifying propositions yet: not warfare, not haste, not a helping hand, not aquick,easypurchase,but rathernonviolence,patience,noninterference,andaninvestmentthesizeofthenationaldebt.It'sabraveteacherwhohasthenervetohope his pupils will have grasped even a tenth of such mind-bogglinginformation.

Onceagain,ifyouhaveeverdoneanyteachingyouwillunderstandthattheanswerJesusgetstohisquestionisnotexactlyencouraging."Theysaytohim,`yes' [nail."TheGreekword, like theEnglish one, canmean anything from a"Yes indeedy,we've taken in every last item, andwe're ready to explain it at

length to anybody who comes along," all the way down to an "Uh-huh,"muttered chiefly in the hope that itwill hoodwink the teacher into not askingthemtorecite.IamrelativelycertainthatJesus-whobesidesbeingapracticedpedagoguealso"knewwhatwasinman"-wasquiteclearinhisownmindthatit was the latter, rather than the former sense of nai that his disciples had inmind. Inanycase, it isa fact that theyhardlyunderstoodhimatall -and thattheycontinuedtomisunderstandalmostallofhisdeedsandwords,parabolicornot,untilwellafterhisResurrection.

The Byzantine manuscript tradition, incidentally - with its sometimes"churchy" overtones - corroborates this impression. In those manuscripts, thedisciples say nai, kyrie, yes, Lord; they add a deferential "Herr Professor" totheir affirmation as a further smokescreen for their incomprehension.Still, theolderandbetter traditionleavesitat thealmost-dumbnai,andso,accordingly,domosteditors.Theunvarnished"Uh-huh,"hasquiteenoughpunchallbyitself-apunch,infact,thatwouldhitanyveteranteacherrightinthesolarplexus.

Jesus, however - pro that he is - doesn't evenmiss a breath.Plunging rightahead, treatinghisquestionaspurelyrhetoricalsotheywon'thaveachancetogum up the lesson with their own tacky explanations, he simply delivers hisprepared last lineanyway. "Andhesaid to them, `Therefore [did touto], everyscribe[pasgrammateus]...."'

Butstopthereforamoment.Didtoutomeansliterally"onaccountof this";butthedisciples'"yes,"asIhaveinterpretedit,scarcelyseemstoprovidemuchofanantecedent for the"this."Accordingly, it'shard to seehowwhathe saysnext follows from their reply with any great logic. "On account of" seemsentirely too strong; but even such translations as "therefore," or "this means,then,"or"youcansee, then,"oreven"well, then"(allof themusedinvariousmodern versions) seem overly consequential. What is needed, therefore, is arenderingthatmakeshisnextwordsakindoftwo-wayresponse-onethatisaconsequence of both their professed comprehension and their actualincomprehension at the same time.My own suggestion (admittedly just a tadcolloquial,butexpressingbothgratificationandskepticism)isthis:"Andhesaidtothem,Ò-kay;thenjustlisten:everyscribe....

Whichbringsus togrammateus,"scribe."GrdmmainGreekmeans"letter,"as ina letterof thealphabet.Agrammateus, therefore, isa"lettered," that is,a"learned,"person.Thescribes (of thewell-known team,scribesandPharisees)werelayJewishscholarsofthefourorfivepreChristiancenturies,andtheyarereferredto(ashoigrammateis)somesixtyorsotimesintheNewTestament.Inmostofthereferencestheyarerepresentedalmostasasectorapoliticalparty;but in a fewplaces - this one in particular - that justmay not be the case. InMatthew 23:34, for example, Jesus says, "Behold, I send to you prophets andwise men and scribes [grammateis]" - implying simply "learned men." In 1Corinthians 1:20, Paul asks, "Where is the wise man, where is the scribe[grammateus],whereisthedebate-enthusiastofthisworld?"-grammateus,onceagain,apparentlyreferringmoretojustplainscholarshipthantomembershipinafaction.

Inthispassage,therefore,it isquitepossiblethatJesuswasusingthewordspasgrammateustomean"everyonewhohasbeeninstructed"inthekingdomofGod - or even more narrowly, "every one who has received my instruction."Nevertheless, since the precise thing in which the scribes themselves werescholarswastheOldTestamentLaw,theTorah-andsinceJesuslaterrefersto"things old" aswell as "things new" - it is probably neitherwise nor perhapseven possible to eliminate the notion of scribal Torah-learning from thewordgrammateushere.Hence the ratherconfusing fieldday thatmodern translatorshavehadwiththispassage.Checkoutanynumberofthem,andyouwillseethatthey are caught over several barrels at once: theywant to get away from theusual, derogatory sense of "scribe," but they don't want to go so far in thedirection of general scholarship that they lose the reference to the Torahaltogether.

Probably, there isno satisfactory, simple solution to theproblem:no singleEnglish word has all the shadings ofgrammateus. Perhaps the only workableapproachis toabandonliteral translationcompletely,asJ.B.Phillipsdoes,forexample,andjusttossinasmanyextrawordsasyoumayneedtogetthegeneralideaacross.

Toan almost equaldegree, the samedifficultyplagues the translatorof the

phrase "instructed unto the kingdomof heaven" (matheteutheis to basileiq tonouranon).Matheteutheismeanssimply"taught,"asin,"shehasbeentaughthowto cook." And to basileii is simply the dative singular of he basileia, thekingdom. It is used here, possibly, as a dative of relation ("taught the thingsrelated to the kingdom"), or possibly as a dative of interest ("taught for thekingdom"), or less possibly, perhaps, even a dative of agent ("taught by thekingdom").

Atanyrate,intheGreek,"kingdom"issimplyawordinthedativecase.Thespecific hairsplittings of the grammarians are not commonly uppermost in theminds of people who understand the language. Rather, when any particulargrammatical usage is presented to them, they tend to hear not only its mostnatural sense but also as many of its additional shadings as the passage inquestion will bear. Therefore the following translations are all possibilities:"taughtfor,""taughtunto,""taughtinrelationto,""taughtabout"-orevensuchperiphrasesas"hasbecomealearnerin"or"becomesadiscipleof"thekingdomofheaven.Hence,onceagain,thebewilderingvarietyofmoderntranslations.

Nevertheless, Jesus' fundamental meaning seems fairly clear: "Okay," hesays, "you say you understand; so now I'll tell you something: every carefullistener towhat I've been teaching you about the kingdomof heaven is like aman who is an oikodespotes [a householder]." The translation "householder,"however, is a bit weak for oikodespotes - and "homeowner," a more modernchoice,isevenworse.TheGreekword(whichcomesfromtherootsoik-,house,and despot-, lord, master, slaveowner) means "house manager," or even"majordomo."Therefore,what Jesus is saying to them seems closer to: "Onceyou'vebeentaughtaboutthekingdomofheavenbyme,you'regoingtobelikesomeonewho's been given full authority over an incredibly rich castle. Therewillbenothingyoulackandnothingyou'lleverexhaustthewonderof-and,ofcourse,nothingoverwhichyouwon'thaveutterlysatisfactorycontrol.Andlikethe lord of the castle who brings out [ekbdllei] all kinds of things from histreasure [thesaurou] - not only things thatwere stored up a long time ago butthings thatwere acquiredonly thismorning - you, too,will bring forth thingsnewandold[kainakaipalaia]."

Ekbdlleifirst.Thewordcommonlymeans"throwsout,""castsout,"oreven"drives out." (Jesus, people said, casts out - ekbdllei - demons by Beelzebul:Luke11:15; theSpirit drives - ekbdllei -Jesusout into thedesert:Mark1:12.)Butinaddition,itoftenmeans"bringsout,"or"bringsforth."("Agoodman,outof the good treasure of his heart, brings forth [ekballei] good things," Matt.12:35.)Therefore, thebringing forth referred tohereby Jesus isno rummage-sale unloading of junk; rather, it is a displaying of rare treasures for thefascinationofthecastle'sguests.

And there is a lesson in that for preachers. So often, whether because ofthickheadedness, lackof study, scantypreparation,or justplainboredom, theyunceremoniously heave the treasures of Scripture out of the pulpit as if theywere flopping out so many dead fish. There is no fascination in theirmonologues,nointrigue,nosensewhatsoeverthat theministrytheyhavebeengivenispreciselythatofbeingmajordomooverahousetoendallhouses.Themosttheyeverachieveisakindofmonomaniacalenthusiasmfortheoneortwoitemsthathappentosuittheirownoddtastes:hellfire,perhaps;ortheirsawed-off,humanisticversionoflove;ortheirshort-orderrecipeforspirituality;orthehopelesslymoralisticlessonsingoodbehaviorthattheylongsincedecidedweremorepalatablethantheparadoxesoftheGospel.Thereisnothingthatresonateswithanythingliketheenthusiasmof,"Hey,lookatthisfantasticfootstoolIjustdiscovered!"or,"You'vesimplygot to taste this incredibleoldPort!"Butalas,only that kind of enthusiasm is contagious and joy-producing.We should allpray for them.MayGod hasten the day onwhich theywill stay in the castlestoreroom long enough to get stark staring bonkers about the Word andhilariouslydrunkonScripture.

Whichbringsustothestoreroomitself,thethesaurus,thetreasure.Wehavebeen shown this treasureoncebefore,hidden in a field.Here,however, it is atreasurefinallybought,owned,andmanifest.Thewordthesaurus, incidentally,candenoteanythingfromthestuffyouvalue to therepositoryyoukeep it in-and, like the English word "treasure," it can be applied, literally ormetaphorically, to almost anything you want. But it is its English derivative"thesaurus,"Ithink,thatcaststhemostlightonthewayJesususesithere.

A thesaurus (as in Roget's Thesaurus of English Words and Phrases) is adictionary of synonyms in which the light of various words and phrases isallowed to shine on practically thewhole array of human ideas and concepts.Fascinatinglyenough,theentirerevelationofGodisalsojustsuchathesaurus.TheBible,fromstarttofinish,isamatterofwords;andevenwhenthosewordsare about actions (in particular, when they are about major actions like theCreation,forexample,orthechoosingofIsrael,ortheExodus,orthegivingofthe Law, or the sacrificial system of the Old Testament - not to mention theIncarnation,ortheearthlyministryofJesus,orhisdeath,resurrection,ascension,orsecondcoming),theseactionsarepresentedtousastheworkofnothinglessthanthedivineWordhimself.

It is just that thesaurus, just that treasury of the words of theWord, overwhichthosewhohavereceivedJesus'instructioninthemysteryofthekingdomhave been made oikodespotai, lords and masters. And from it, as from aninexhaustible storeroom, they bring forth an endlessly fascinating display ofthings newandold.How?By the very samemethod that owners of a literarythesaurususe:bycomparingandcontrastingwhatoccursinoneplacewithwhattheWordsaysanddoesinotherplaces.TheBibleisnotacollectionofdiscretepassages,eachofwhichhasonlythesinglemeaningitpossessesinitsisolatedspot; rather, it is the vast and unified work of a genius of an author who isconstantly cross-referencing himself. Like a first-rate novelist, theHoly Spirit"buries bones" all over the place. Early on, for example, he sneaks in a slainanimalthatprotectstheIsraelitesfromthedeathofthefirstborninEgypt;later,whenheisheadingforthegrandfinale,hedigsupthatboneandturnsit,asthePaschalLamb,intotheverycruxofhisstory.

Andthatisonlyoneillustrationoutofthousands.ThereisthetreeoflifeinEdenwhichsurfaceslaterasboththetreeofthecrossandthetreeforthehealingofthenationsintheNewJerusalem.Thereisthevirginconceptionwhich,atitsfirst appearance in Isaiah, looks like littlemore than a political metaphor butwhich,atthegreatturningpointofthestory,reappearsasthegrandentranceoftheWordhimself.Andthereis,tocometooneofthemostmomentouswordsinScripture, blood, whose imagery grows richer and more complex with eachsucceedingappearance.FromthebloodofAbeltothebloodonJoseph'scoat-to

thebloodonthedoorposts,tothebloodoftheOldCovenant,tothebloodfromthe Messiah's wounds, to the eucharistic blood of the New Covenant, to thebloodof theLamb inwhich the saints dip their robes andmake themwhite -there is not a single reference that does not incorporate and enlarge all themeaningsthathavegonebefore.

Doyousee?TheentirerevelationisathesaurusofthingsnewandoldthattheSpirit is constantly comparing, contrasting, and ringing the changes on.That'swhy a foolish literalism is such a blind alley. You can't read a great authorphrasebyphraseas ifeachwordweremeant tomeanonlywhat it says in theplace inwhich it occurs.Early uses of aword illuminate later ones; and evenmoreimportant,laterusesilluminateearlierones.Indeed,theSpirithasallusesinmindeverywhere:hehasfullanddeliberatecontroloverhisstorythroughoutthebook.Therefore,unlessyouwaithimout-unlessyoustoreupinyourownmind a thesaurus of all the bones he has buried - youwillmake no sense ofeither thestoryor itsparts.Tobesure,many things in theBiblecanbe takenliterally - and just as many can not; but even the literal passages can havenonliteralmeanings -andeven thenonliteralonescanbeutterlycrucial to thestory.

Therefore,Icomebackonceagaintomyinsistencethat,inhighseriousnessandwithequallyhighglee,weshouldplaywithScripture.Thethesaurusofthekingdom is not something to be kept in the attic and dragged out only onSundaysforloanexhibitionsinmuseums;norisitsomethingthatpeopleshouldstareatonlywhenwearingsolemnfacesand three-piecesuits.Wemaybe theoikodespotaiofthetreasureofGod,butweweremeantfirstofalltospendhugeamountsof time in theattic justporingover it and tryingallof it on for size.Andweweremeant,aboveall,toinvitetheworldupintotheattictoplaydress-upwithus.Wearesupposedtobekids,yousee:"Ithankyou,Father,Lordofheavenandearth,thatyouhavehiddenthesethingsfromthewiseandprudent,and revealed them to babes."You can't getmore encouragement than that forholyhorsingaround.

And sowe come to the end of the passage: what all this playingwith themysterybringsforthiskaindkaipalaid,thingsnewandold.Thetreasureofthe

kingdomdoesnotconsistofcertainthingsthatareoldandcertainotherthingsthatarenew;rather,itconsistsofoldthingsthatareperpetuallyspringingupandnewthingsthatturnouttohavebeenaroundsincebeforethefoundationoftheworld.Pickupanyiteminitanditwill,alwaysandwithoutfail,turnouttobebothanantiqueandanoveltyatthesametime.Andthat,whenyouthinkofit,isnosurprise:theWordwholaysupthiswholethesaurusforuslaysitupfirstandforemost in theLandof theTrinitywhereeverythingis,allatonce,older thaneternityandasfreshasthebreathoftheWordwhospeaksitintobeing."Behold,kainapoiopdnta, Imakeall thingsnew," sayshewho sits, frombeginning toend, on the throne of the kingdom.As scribes instructed unto the kingdomofheaven-andaschildrenturnedlooseinthetreasureroomofthecastle-we'vegotmorethanenoughtokeepusfascinatedforever.

THEPARABLES

OFGRACE

CHAPTERONE

IntroductionAPARABLEOFTHEOLOGYANDFAITH

knowit isa risky thing tobeginabookonJesus'parablesofgracewithaparableofmyownontheperilsoftheologizing;nevertheless...

A certain couple once built a house. They set it on solid foundations andmadeitproofagainstallweathers.Butintheirhastetotakeupoccupancy,theymadenoprovisionforaccesstothefrontdoor.Toenter,theysimplyleapedupontothedoorsillandyankedthemselvesin.Astheybegantofeelmoreathome,however,theydecidedtomaketheircomingsandgoingsmoreconvenient.First,theybuilt a short flightof steps.Theseservedwell forawhile,buteventuallythey replaced them with a small, plainish porch on which they could sit andcontemplate the excellences of their house. In good weather, they evenentertainedfriendstherewithwine,cheese,andconversation.

Soonenough,though,theytoredownthisfirstporchandbuiltamuchlargerone.Theygaveitaroofsupportedbycarpentergothiccolumns;theysurroundeditwithintricaterailings;theyprovideditwithawide,low-pitchedstaircase;andtheydecoratediteverywherewithgingerbreadornamentation.

Manyyearspassed,duringwhichtheyenjoyedboththeporchandthehouse.Butthen,onacoldandstormynight,thewomancametothemanashesatbythefireandshookasheafofbillsinfrontofhim."Haveyoueverconsidered,"she said annoyedly, "how much we spend on the upkeep of our porch? Forsomethingthat'susableonlyfourmonthsoftheyear-andnoteventhen,ifoneof us is sick - the costbenefit ratio is appalling. Between the dry rot and the

peelingpaint,not tomention the lawsuityourfriendArthurbroughtagainstuswhen he caught his ankle in the gap left by those missing boards, it's moretroublethanit'sworth.Tearitdownandlet'sgobacktothewaywestarted:noporch,nosteps,nonothing;justupintothehousebyoneleap."

Myparable,obviously,isabouttherelationshipbetweenfaithandtheologizing.Equally obviously, it ismore an allegory than a parable; but since even Jesusallowedhimselfanumberofsuchsimple,thisstands-for-thatstories,letitpass.My point in starting with it is to put what I am up to in this book intoperspective.Thehouseinwhichthecouplelivedrepresentsfaith-thesimpleactofdecidingtotrustJesus(and,consequently,Jesus'wordsaswehavethem),nomatter what we, on any given day or in any given intellectual weather, mayhappentothinkaboutthem.Ontheotherhand,thevariousaccesses,plainstepsor fancy porches, that they added to their house stand for our attempts attheologizing-thatis,foranyandalloftheexplanationswecomeupwithwhenwe try to render our house of faithmore intelligible,more attractive, ormoreacceptabletotheintellectualtastesofourneighborsorfriends.

Inevitably,anyauthorwhotriestointerpretJesus'parableswillspendmostofhistimeontheporch.Hewill,ofcourse,takeitforgrantedthatthereisahouseoffaith towhich theporchshouldremainfirmlyattached,andhewill, ifhe iswise,make it clear thatonly thehousecanprovideacompletely safeplace inwhichtolive.Nevertheless,sincethewomaninmyparablecametosuchadimviewofporches,afewcommentsonherobjectionswouldseemtobeinorder.

Itistemptingsimplytoagreewithher.Somuchofwhatboththeworldandthe church consider to be the essential message of the Gospel is simplyinterpretation. It is generally assumed that Christianity teaches that peoplecannotbesavedunless theyacceptsomecorrect,orat leastsomeOfficialBoyScout,understandingofwhatJesusdidorsaid.Taketheatonement,forexample-thescripturalinsistencethatoursinsareforgivenbytrustingajesuswhodiedonthecrossandrosefromthedead.Theusualviewisthatthistrustinevitablyinvolves accepting some intellectual formulation of how Jesus' death andresurrection could possibly have achieved such a happy issue out of all ourafflictions.Youknow:hewasabletobringitoffbecausehewasbothGodand

manandsocouldbridgethegulfthatsinhadputbetweenthetwo;or,hisdeathwaseffectivebecauseitwasaransompaidtothedevil;or,itdidthejobbecausethepowerofhissacrificialexamplesoftenedevenhardheartsandmovedpeopleto better behavior; or, his resurrection solved the problem of sin because itbroughtaboutanewcreationinwhichsinhadnoplace.Thepointisnotwhetheranyof those interpretations is true,orevenadequate (somearemoreso, someless);itisthatnoneofthemisstrictlynecessaryforlayingholdoftheatonementJesusoffers.Allyouneedforthatistobelieveinhim-tosay"Yes,Jesus,Itrustyou,"asopposedto"No,Jesus,getlost."Yoursubsequentunderstandingofhowsuchasimpleyescandosovastaworkmaymakeyouglad,sad,scared,ormad;butinnocasecanitbewhatsavesyou-or,forthatmatter,condemnsyou.

Thisdistinctionneedstobeappliedjustasmuchto thewordsofJesusas itdoes to his works. People tend to think that unless they can arrive at somesatisfying interpretation of this parable or that, the parable in question maysafelybeleftoutofaccount.ButjustastheworkofJesus(say,inhisdeathandresurrection)haswhatevereffectithasquiteindependentlyofthetheologieswehappen to hammer onto it, so Jesus' words - simply because they are Jesushimself speaking -havewhateverpowerhehas,nomatterwhatwemay thinkaboutthem.Hisparablesarenotsomuchword-picturesaboutassortedexternalsubjectsastheyareiconsofhimself.Likegoodpoems,theynotonlymean,butbe: they have a sacramental effectiveness. Whether we "get" them or not,therefore,theyremainfirstandforemosthiswayofgettingtous.Theyarelightsshiningoutofthehouseoffaithitself,invitingushome.Whatwedowiththemaswesitoutontheporchofinterpretationmaymakeusappreciatethemmoreorless,butitcannotdamagethelights,anditcertainlydoesn'tturnthemoff.

Asaninstanceofhowall thisappliesinpractice,considerhowitcorrectsamisconception of what we commonly call the teaching of the faith. Christianeducation is not the communication of correct views about what the variousworks and words of Jesus might mean; rather it is the stocking of theimagination with the icons of those works and words themselves. It is mostsuccessfullyaccomplished,therefore,notbycatechismsthatpurporttoproduceunderstandingbutbystoriesthathangtheicons,understoodornot,onthewallsof themind.Wedo not include the parable of theProdigal Son, for example,

because we understand it, nor do we omit the parable of the Unjust Stewardbecausewecan'tmakeheadortailofit.Rather,wecommitbothtotheChristianmemorybecause that's thewayJesus seems towant the insideofhisbelievers'headsdecorated.Indeed, theonlyreallymischievousthinganyonecandowiththeGospelisinsistonhangingonlythepictureshehappenstolike.That'swhatheresy really is: picking and choosing, on the basis of my interpretations,between the icons provided to me. Orthodoxy, if it's understood correctly, issimplytheconstantdisplayingoftheentirecollection.

Still,interpretation,likeporch-building,ispracticallyinevitable.Weare,afterall, thinkingbeings,andwethinkabouteverythingwedo,up toandincludingtheactoffaith:almostnoonelivesoutanentirelifetimesimplybyleapingintotheungarnisheddoorwayof thehouseoffaith.Accordingly, thewomaninmyparablewasadvocatingarathermoreausterelifestylethanmostofusareinfactwillingtoputupwith.Let'ssee,then-assumingthatherhusbandtookexceptiontohercomprehensivedemolitionplans-whatmightbesaidforhismoretolerantviewofthesituation.

Nodoubthewouldbeginbyconcedinghervalidpoints:first,thataporchisnoplacetolive;second,thatporch-buildersoftenbetrayatastefortherococo;and last, that porches rot faster than houses. The work of theologicalinterpretation has the same drawbacks. To begin with, it is mostly just a funthingtodoingoodcompanyonawarmafternoonwhenyourkidneystonesarenotactingup. If it is takenmuchmoreseriously than that - if it is seenas thecenterfromwhichlifederivesitsmeaning-itwillfailusinpreciseproportiontoourneedtomakeitsucceed.Inallofus,therearedoubtsanddespairs(toparaphraseAuden)smolderingatthebaseofthebrain;everyonewhorestshislifeonhis ability to hold hisworld together by an intellectual synthesis runs the riskthat someday, years hence perhaps, the doubtswill suddenly "blow it upwithoneappallinglaugh."

Likewise,theologicalthoughthasapenchantforelaboratingitselfbeyondnotonlysensebutgoodtaste.Oncesomeonedevisesasystemorthemeforbuildingthe porch to his faith, the temptation is to continue the work of constructionwhetheritservesthepurposesofthehouseornot.Henceallthetheologiesthat

manageto take theGospelofgrace-offorgivenessfreelyofferedtoeveryoneonthebasisofnoworksatall-andconvertitintothebadnewsofareligionthatoffers salvation only to the well-behaved. Hence, too, all the moralisticinterpretations of the parables: sermons on the duty of contentment from theLaborersintheVineyard,andlittlelessonsinlovelinessfromtheparableoftheGoodSamaritan.

Finally,allsystemsoftheologicalinterpretation,plainorfancy,rotoutatanalarming rate. Unlike the house of faith, they are exposed to the wind andweatherofprevailingopinion.Evenifatheologianneveroncedoubtsanythingabouthissystem,itremainsendlesslyvulnerabletoscorn,ridicule,orjustplaindisinterest from the outside. The sheer labor of keeping up with the repairsnecessitated by such forces has kept more theologians than one from everspendingasmuchasasinglenightunderasnugroof.

Still,havingmadethoseconcessions,themaninmyparablewouldinsistthatporch-building,whether it is inevitable,worthwhile, tasteful,expensive,ornot,isafact.Mostpeoplewhohavefaithhavesomeintellectualstructuretackedinfrontofit.Butpreciselybecausethatistrue,thosewhoinviteotherstovisitortostayintheirhouseoffaitharefacedwithadifficulty:theonlywaytogetgueststothedooristowalkthemacrosstheporch.Theologizingmaynotbeasavingproposition, but it lies between almost everybody and the Saving PropositionHimself.

Accordingly,hewouldpointoutthatthereissomethingtobesaid,nomatterhowmuchorhowlittleporchyouhaveonyourfaith,forkeepingthatstructureasattractiveandsoundasyoucan.ItsuprightsshouldbesetsolidlyonconcreteGospelfootings.Itsstringers-theprincipalinterpretativedevicesbywhichtheflooring is held up - should be made of something scripturally sound, not ofhumanistic balsa wood or used timbers from someone's old, collapsedtheologicalbuilding.Aboveall,itsfloorboardsmustbeallinplaceandallnaileddowntight. Itwillnotdoforanyoneto leavespaces in thedecking- to installonly the scriptural boards he likes and to omit those he doesn't.A theologicalporch must include every side of every scriptural paradox. A system, forexample,thatisallloveandnowrathisnobetterthanonethatisallwrathand

nolove.Ineithercase,theunsuspectingguestisliabletobreakananklebecauseofwhatwasleftout.

Butenough.Myparablewasasmuch,ormore,formeasforyou.Ifyouwilltrynottoinsistthatmyporchbeexactlylikeyours,Ishallresistthetemptationtoforcemineonyou.AllIreallycareaboutisthatbothourstructureshavenomissingboards.Sofornow,comeuponmyporchandhaveaseat.Herebeginstheworkofinterpretingtheparables.

CHAPTERTWO

DeathandResurrectionTHETOUCHSTONEOFTHEPARABLESOFGRACE

ntheprinciplethatthesimplestplanisthebest,Iproposetodealwiththeparables ofJesus in the order inwhich they occur in theGospels ofMatthew,Mark,andLuke.Naturally,thisrequiresthatthediscrepanciesintheseaccounts- their sometimesdiffering sequencesof events andmaterials -beharmonizedintoasingleorder;butratherthaninventaharmonyofmyown,Ishalltakethelibertyofadopting thenumberingsystemforGospelpassagesdevisedbyKurtAland in the Greek-English edition of the Synopsis Quattuor Evangeliorum(UnitedBibleSocieties).*Beyondthat,thereareonlyafewotherhousekeepingdetailstobenoted.IshallbeworkingfromtheoriginalGreek,principallyfromthetextemployedbyAlandintheSynopsisbutalsofromthesecondeditionofthe Aland, Black, Martini, Metzger, Wikgren text, from the twenty-secondeditionoftheNestletext,andfromtheSchmollerConcordance.Thetranslationsofferedwill be largelymyown, but theywill take into account the versions Ihabituallyconsult,namely,theKingJamesVersion(KJV),theRevisedStandardVersion(RSV),Today'sEnglishVersion(TEV),theNewInternationalVersion(NIV), and, to a lesserdegree, theClementineVulgate (VgCL), the JerusalemBible (JB), theNewEnglishBible (NEB), and theNewTestament inModernEnglishbyJ.B.Phillips(JBP).

Looking at Jesus' parables as awhole, I find that they can be divided intothreeconsecutivegroups.ThefirstgroupconsistsofwhatIcalltheparablesofthekingdom,namely,theparablesthatoccurintheGospelspriortothefeedingof the five thousand (that is, before Matt. 14, Mark 6, and Luke 9). I have

already dealt with these in The Parables of the Kingdom. The second group,whichIshallcalltheparablesofgrace,includesalltheparables,actedaswellasspoken, that theGospelwritersplacebetween the feedingof the five thousandandthetriumphalentryintoJerusalem(thelatteroccurringatMatt.21,Mark11,and Luke 19). The final group, the parables of judgment, consists of theremaining parables, almost all ofwhich theGospelwriters place between thetriumphalentryandthebeginningofthepassionnarrative(atMatt.26,Mark14,andLuke22).

Whileallsuchdivisionsaretosomedegreearbitrary,itseemstomethatthisonehas themeritof relatingJesus'parables to thedevelopmentofhis thoughtaboutthenatureofhismessianicmission.Consider,forexample,mychoiceofthefeedingofthefivethousandasthepointoftransitionfromtheparablesofthekingdomtotheparablesofgrace.

Atthebeginningofhisministry,Jesuspresentshimselfasafairlystandard-issuemessianicclaimant.Heexorcisesdemons,hegives sight to theblind,hemakesthelamewalk,hehealslepers,herestoreshearingtothedeaf,heraisesthedead,andheproclaimsgoodnewstothepoor.Notonlythat,butheteachesasonehavingauthorityinhimself,andnotasthescribesandPharisees.Inshort,heappearsas thekindofwonder-workingrabbi towhomat least thecommonpeopleflockenthusiastically.Evenatthisearlystage,however,healsoindulgesin certain unmessianic actions that inevitably upset the religious authorities oftheday.Hebreaksthesabbath,heassociateswithtaxcollectorsandprostitutes,and,ingeneral,hesitsconspicuouslyloosetothelaw-abidingexpectationsthatthe Jewish establishment had for any properMessiah. Indeed, even before hepresents his parables of the kingdom, the Pharisees and the Herodians havealreadybeguntothinkaboutkillinghim(Matt.12,Mark3,Luke6).

Still,thereisanelementinhisthinking-namely,thecentralitytohismissionofhisowndeathandresurrection-thathasnotyetbeenclearlyformulated.Trueenough,theearlykingdomparables(especiallythosethatemploytheimageryofseed being put into the ground) are not incapable of being given adeathresurrectioninterpretation;but in tellingthem,Jesusdoesnotyetseemtobetalkingabouthisowndyingandrising.Theseearlyparablesfocuschieflyon

theparadoxicalcharacteristicsofthekingdom;theyportrayitascatholicratherthanparochial,actuallypresent rather thancomingatsomefuturedate,hiddenandmysterious rather thanvisible andplausible; and they set forth thebizarrenotion that the responses thekingdomcalls for in themidstofahostileworldcanvaryfromtotalinvolvementtodoingnothingatall.Butthesefirstparablesdonot,inanydevelopedway,enunciatetheparadoxicalprogrambywhichthekingdomisinfactaccomplished,thatis,bydeathandresurrection.

The development of that theme comes, as I see it, only in the parables ofgrace-anditcomesafteraseriesofeventsandutterances(Alandnos.144-164)that show Jesus more and more preoccupied with death. Beginning with thedeathofJohntheBaptist(Matt.14,Mark6;cf.Luke3),andcontinuingthroughthe feeding of the five thousand (Matt. 14,Mark 6, Luke 9, John 6), the firstprediction of his death and resurrection (Matt. 16, Mark 8, Luke 9), thetransfiguration (Matt. 17, Mark 9, Luke 9), and the second prediction of hisdeathandresurrection(Matt.17,Mark9,Luke9),hegraduallyreachesaclearrealization that the working of the kingdom is mysteriously but inseparablyboundupwithwhatLuke (9:31) calls his "exodus" - in otherwords,with thepassionandexaltationthatheisshortlytoaccomplishinJerusalem.

Accordingly, I plan to argue that just as this line of thinkingwas bound tobecomemanifestinJesus'actionsfromthoseeventsonward,sotooitinformedhis mind as he developed his parables of grace. True enough, some of thoseparables do not seem immediately susceptible of a deathresurrection reading.Still,sincemanyofthemhavesuchaninterpretationwrittenplainlyontheirface-andsinceevensomeofthemoreobscureofthemareremarkablypatientofit-Iproposetointerpretasmanyofthemaspossibleunderthatrubric.Iamawareof the dangers of trying to turn a single notion into the master key to anadmittedlydiversecollectionofmaterials;butsincedeathresurrectionbecomes,from this juncture in the Gospels onward, the overmastering notion in Jesus'mind,Iproposeatleasttotryitineverypossibleparaboliclock.Whereitdoesnotfit,Ishallcheerfullygiveuponit;inallhonesty,though,Idonotanticipatehavingtoexercisesuchstoiccheertoooften.

One slight digression to meet an objection sometimes voiced by biblical

critics.ItisoftensaidthatJesushimself(JesusasheactuallylivedandthoughtasopposedtotheJesuspresentedtousbythewritersoftheGospels)couldnotpossiblyhaveseenhisministryindeathresurrectionterms-thatsuchcategorieswerethehandiworkofthecommunityoffaiththatsucceededhimandthattheyarefartoo"churchy"forattributiontoanyoneinJesus'circumstances.Idonotknowaboutthat,nordoIthinkthecriticsknoweither.AsfarasIamconcerned,the Jesus of the Gospels is the only available Jesus there is and it is idle topostulateanyother,nomatterhowlikelysuchaJesusmayseemonthegroundsof formcriticismorhistorical surmise.Formymoney, itwasover the literarypresentation of this Jesus of the Gospels that the Holy Spirit brooded wheninspiring theScriptures; thesamecannotbesaidforsubsequent literaryeffortsonJesus'behalf.Ifthepresentationweacceptbytrustingbiblicalinspirationisinerror, thennotonlyarewestuckwith it;wewillnevereven (onanybasis,"inspired"or"factual")beabletosayexactlywhatitisinerrorabout.

Igo,therefore,directlytotherecordaswehaveit.InMatthew,theaccountofthedeathofJohntheBaptist(Matt.14:3-12;Alandno.144)isputintonarrativealmostimmediatelyafterthecompletionoftheparablesofthekingdom.InMark(at6:17-29), itcomesafteronlyahandfulofotherevents(Jesusstillsastorm,exorcizestheGerasenedemoniac,raisesJairus'sdaughter,andcommissionstheTwelve-Alandnos.136142).Moreover,bothGospelwritersintroducethedeathof John with the statement that Herod the tetrarch, on hearing about Jesus'reputation, took the view that Jesuswas John theBaptist risen from the dead(Matt.14:1-2;Mark6:14-16;Alandno.143;cf.Luke9:7-9).

ItstrikesmethatwedonotmakeenoughoftheoccurrenceofJohn'sdeathinthisearlystageofJesus'ministry.Tobeginwith,theidentificationofJesusastherisenBaptizer(notonlybyHerod,butbyagoodmanyothers)couldeasilyhavehad theeffectofmakingJesuswonderabout the relationshipofhismission tothatofJohn.Hecouldwellhaveaskedhimselfwhetherhismessiahshipwouldcontinue to stress the plausible, interventionist kind of program that Johnproclaimed,orwhetheritwouldturnout tobesomethingfarmoremysterious,indirect, andparadoxical - all ofwhichnotions, it shouldbeobserved, he hadalreadydevelopedtoaconsiderableextentinhisparablesofthekingdom.

Fascinatingly, even before John was killed, Jesus had begun to makedistinctionsbetweenhimself andhis cousin.When Johnheard inprison abouttheworksoftheChrist(Matt.11:2),hesenthisdisciplestoaskJesusifhewas"the coming one." Jesus initially replies almost as if John is a superior whodeservesa full report.Hegives themessengersa reassuring listofhisactions:theblindreceivetheirsight,thelamewalk,lepersarecleansed,thedeafhear,thedeadareraised,andthepoorhavethegoodnewspreachedtothem.Butthenheadds, perhaps sensing that John may nevertheless find his style too bizarre,"happy is he who is not scandalized by me" (Matt. 11:5-6). In any case, themessengersleaveandJesusaddresseshimselftothecrowds.John,hetellsthem,isnotjustaprophet;heismuchmorethanaprophet.Infact,heistheforerunnerofJesushimselfandthusisgreaterthananyonewhoeverlived.Still,Jesusgoeson,anyonewhoiseventheleastinthekingdomofheavenisgreaterthanJohn(Matt.11:7-11).

Then,however,JesusdeliversacommentinwhichhebeginstodevelopthedistinctionbetweenhimselfandJohn.Admittedly,thepassageinquestion(Matt.11:12-15)canbetakensimplyasanextensionofwhathehasalreadysaidaboutJohn;but Iamdisposed tomakesomethingmoreof it."FromthedaysofJohntheBaptistuntilnow,"Jesussays,"thekingdomofheavensuffersviolenceandtheviolentseizeitbyforce.AlltheprophetsandthelawuptoJohnprophesied;andifyouwanttoacceptit,JohnisElijahwhosecomingwaspredicted.Ifyouhave ears, listen." It seems tome that even at this early juncture (the passageprecedes even the parables of the kingdom in Matt. 13), Jesus is groping todifferentiatehisministryfromJohn's.Johnandtheprophets,hesays,proclaimedakingdomthatwouldbebroughtaboutbyplausibleexercisesofforce-bywhatmightbecalleddirect,orstraightline,orright-handedpower.Jesusdoesnotsayhere,insomanywords,thathisownstyleofexercisingpowerwillbeindirect,paradoxical,and left-handed;but in theparablesof thekingdomhe isabout tounfold,hewilldepictakingdomthatworksinaveritablesnowstormofmystery,indirection, and implausibility. Not only that, but just before beginning thoseparables (on the occasion of the scribes' andPharisees' asking him for a sign:Matt. 12:38-42), he says that no signwill be given to this evil and adulterousgeneration except the sign of Jonah - which he then goes on to identify as a

referencetothedeathandresurrectionoftheSonofman.Itisatleastpossible,therefore,toholdthatevenbeforetheaccountofthedeathofJohntheBaptistinMatt. 14, Jesus is portrayed as putting some intellectual distance between hismissionandJohn's. Italsoseemsfairly likely that, inJesus'mind, thedefiningprincipleof thatdistancewill ultimatelyhave some important connectionwithdeath.

Wecanonlysurmise,ofcourse,howmuchintellectualcontactJesushadwithJohnthroughhisformativeyears.Eventhoughtheywerecousins,itisprobablyunwise to make merely putative closeness the basis for either agreement ordisagreement between them. From the Gospel records we have, however, itseems clear that Jesus, while he may have started out in a vein like John's,graduallycametoseehiscousinastheproclaimerofalessparadoxicalkingdomthan themysteriousonehefoundhimselfdelineating. Inanycase,by the timeJesusfinallyarrivedatthepointofhisowndeath,hisdistancingofhimselffromJohn's approachwas profound and absolute. I feel free, therefore, to hold thatfrom John's death onward, Jesus found himself progressively more liberatedfromwhatevertieshemaystillhavehadtothenonparadoxicalstyleofkingdomproclamation.Hislastlinktotheoldorderwasgone;hecouldnowgetonwiththenew.

The way is open, accordingly, to see the events that come next in thesequence (the feeding of the five thousand, the predictions of his death andresurrection, the transfiguration) as perhaps the greatest single crux in Jesus'human thinking about his mission. To take generalities first, consider theobvious fact that the tone of Jesus' ministry changes radically after thetransfiguration.Fromthatpointon,themessianicclaimantwhobeganhiscareerasawonder-workingrabbidoesfewerandfewer"miracles"andindulgesinfarlesspurely"ethical"discourse.Morethanthat,thelargely"upbeat"styleofhisearlierministryisreplacedbya"settingofhisfacetowardJerusalem"-thatis,towardhiscomingdeathandresurrection.

Butthereisharderevidence.Considerthefeedingofthefivethousand.Afteralongdayinadesertedspot-adayinwhichJesuspreoccupiedhimselfwiththeold-styleworkofhealingandteachingthathadmarkedhisministrysofar-the

disciples come to himand suggest dismissing the crowd so the people cangoandgetsomethingtoeat.Atfirst,Jesusseemshardlytohaveheardthem:"Youfeedthem,"hesays.ItisonlyaftertheyhavenatteredonaboutthecostofsuchaprojectthatJesusevenbeginstoconcernhimselfwiththeproblem.Withanairofgrudging involvement (John'sGospel, admittedly,doesnot support this),hesays, "Go see how much bread you have." Even then, though, his concernmanifestsitselfinanalmostminimalway.Hesimplytakesthefiveloavesandtwo fish, gives thanks, and proceeds to have the disciples pass them out. The"miracle"isaboutasunderstatedasitcanpossiblybe:Jesus,fromstarttofinish,seems largely "out of it." Not only that, but when the miracle is over andeveryonehasfinallycaughtontowhathashappened,itlooksforalltheworldasifhecannotgetawayfromthescenesoonenough.

He dismisses both the disciples and the crowd (the four accounts differslightly about the details at this point) and goes up on the mountain all byhimself.John'sGospelactuallygivesthereasonforthisretreat:Jesusknewtheyweregoingtocomeandseizehiminordertomakehimking(John6:15).Evenwithout thatassertion,however, theotheraccountsaresusceptibleof thesameinterpretation: Jesusseems tobehavingsecond thoughtsabout thestyleofhisministrysofarandhegoesoffbyhimselftowrestlewiththesedoubtsinprayer.And pray he does - formost of the night, in fact. Then, in a scene that has adream like quality, he comeswalking to his disciples on thewater.The usualinterpretation of this scene is that hewas coming to their aid in a storm; butMark(6:48)says that"hewasgoing topass themby"-suggestingonceagainthatJesuswaslessinvolvedintheirproblemsthaninhisown.Inanyevent,thedisciplesendupmoreafraidofJesus(despitehisairy"Cheerup,it'sme;don'tbeafraid")thantheywereofthestorm.Theimpressiongivenbytheaccountisthatsomethingdarklymysteriouswaspreoccupyingnot justhismindbuthisentirebeing.Thedisciplesseemtohavebeenrespondingmoretothatmysterythantothesuddencalmingofthestorm:theywere,asMarksays(6:51-52),"completelyamazedandutterlyconfused,becausetheydidnotunderstandabouttheloaves,andtheirheartswerehardened."

Obviously, it is possible to interpret this last comment as meaning that,having failed to grasp the first "miracle," they likewise missed the second.

Possible, but hardly likely. They had already seen Jesus do enough signs andwonders tokeep them,presumably, from thatkindofegregiouspoint-missing.No, their incomprehensionwascausednotby their inability toknowamiraclewhen they sawone but by an unfathomable scariness emanating straight fromJesushimself.Hewasbeingweird.Hewas,forallhisvisibility,offtheirmentalradarscreens.

InafascinatingwaythisweirdnessisunderscoredintheFourthGospelbythediscourse(John6:22-71)thatfollowsthefeedingandthewalkingonthewater.The next day, as John has it, the crowd finally catches up with Jesus atCapernaumontheothersideofthelake.They,too,arepuzzled-specificallybythe fact that Jesus seems to have made the crossing without using the onlyavailable boat. "Rabbi," they ask, when did you get here?" Jesus' responsesimplyaddstotheirconfusion:hefirstlaunchesintoapetulantcommentontheunworthinessof theirmotives in seekinghim; then, in reply to theirplausible,even sincere, questions, he indulges himself in a series of progressivelymoreobscureanswers.

What they reallywant,as Johnhasalreadynoted, is tomakehimking;buttheyalsohope thathewillclaimforhimself thekindofkingship theyhave inmind.Accordingly,havingjustwitnessedthe"sign"hehasdoneinfeedingthefivethousand,theybeginaskinghim"breadfromheaven"questionsdesignedtoelicitthedesiredresponsefromhim."Ourfathersatemannainthedesert,"theysay (6:31),obviously expecting thathewill pickupon the leadandcomeoutwith a punch line characterizing hismessiahship as an updated version of thekindofplausible,interventionistsalvationtheyknowandlove.

But Jesus gives them naught for their comfort.He tells them not only thatMosesdidn'tgivethembreadfromheavenbutthatthetruebreadfromheavenistheonewhocomesdownfromheavenandgiveslifetotheworld.Therestofthedialogue proceeds in the same way: they ask sensible, leading questions andJesusgivesweird,nonresponsiveanswers.Hepromises resurrectionat the lastday(6:39,40,54);hereaffirmsthatheisthelivingbreadfromheavenandthenaddsthatthebreadhewillgiveishisflesh(6:51);andheendswiththeassertionthat unless they eat his flesh and drink his blood, they cannot have life in

themselves(6:53).Finally,notonly thecrowdbutalsomanyofJesus'disciplessimplygoawayandnolongerwalkwithhim(6:66).Inshort,byhisreferencestofleshandblood,hehasbroachedthesubjectofthedeathoftheMessiah-andtheweirdnessofitallhassimplyputthemoff.Eventhetwelve,whodoinfactremainwithhim,stayononlyinadumbanddesperate,"towhomcanwego?"kindofway.

I am aware thatmany critics are unwilling to admit the testimony ofJohn'sGospel into the kind of argument I ammaking. I have no such reluctance. Itseems to me that however this material came to be included in the FourthGospel, it is still verymuch of a piecewith theweirdness already present inMatthew,Mark,andLukeuptothispoint,aswellaswiththeweirdnessyettocomeintheiraccountsoftheremainingeventspriortotheparablesofgrace.Forif the synoptic Gospels have not yet plainly set death at the center of Jesus'strangenessatthistime,theyhaveneverthelesscarefullylaidthefoundationforproclaimingitscentrality.Notonlythat,buttheywillshortly,intheiraccountsofPeter'sconfessionandofthetransfiguration,setitforthinjustsomanywords.Accordingly,IfindthatwhatJohn'sGospelpresents inchapter6agreesnicelywithwhattheotherthreegiveintheparallelpassages,andImakenoapologiesforarguingfromit.

But tocontinue.LooknextatPeter'sconfession(Matt.16,Mark8,Luke9)andnotehowitbringstogetheralltheelementsIhavebeenexpoundingsofar:Jesus' relationship to John theBaptist; hisuniquemessiahship; andhisbizarrelinking of that messiahship to his own death and resurrection. The passagebeginswithJesus'askinghisdiscipleswhopeoplesayheis.Theyanswer,JohntheBaptist-orElijah,oroneoftheprophets.Inotherwords,theytellJesusthatheisbeingtakenforsomeonewhoispartoftheold,plausible,nonparadoxicalorderofthings.Jesusthenasksthemwhotheysayheis,andPeteranswers,theChrist.ButJesusrebukesthem(IamfollowingMarkatthispoint,8:30),tellingthemnottotalktoanyoneabouthim.Presumably,hedoesthistoprecludetheirbroadcastingtheirownold-style,nonparadoxicalnotionsofmessiahship;andhefollows itupbypredicting, inplainwords,his comingdeathand resurrection.Peter, in turn (proving that Jesus was right not to trust his disciples'understandingofmessiahship), rebukes Jesus (asMatthewhas it,Peter simply

cannot stand hearing such "down" talk from someone he's just proclaimedMessiah). Finally, Jesus once again rebukes Peter ("Get behindme, Satan..."),tellinghimhe'soutof stepwithGod'swayofdoing themessianicbusinessathand.Thewholeexchange,asfarasIamconcerned,producesexactlythesamereadingonthe"weirdnessscale"asdidthedialogueinJohn6.ItshowsJesusasa paradoxical dying-and-rising Messiah who fits no previous mold, and itcontinuestostresstheoffputtingstrangenesshehasbeenmanifestingallthroughthissequence.

Which brings us to the capstone of the entire series of events, thetransfigurationofJesus(Matt.17,Mark9,Luke9).Exceptfortheresurrectionitself, it is the single strangest event in hisministry; and it sets together onceagain the themeof old-order-versus-newand the themeof death as thekey toJesus'messiahship.Thefirstof these isevidencedby threedetails: it isMosesand Elijah (old-order figures) who speak with Jesus; Peter suggests buildingthreetents-indicatingthathecouldthinkofnowaytocommemoratetheeventotherthanwitharitualfromtheoldreligion;andGod,apparentlyoutofsheerimpatience with the disciples' failure to grasp the new order in Jesus, simplydropsacloudon the lotof themand tells themtopayattention tohisbelovedSon.The themeofdeath ismanifestednot onlybyLuke's al ready-mentionedreference(9:31)tothetopicoftheconversationamongJesus,Moses,andElijah(namely, his "exodus"), but by Mark's report (9:9) that Jesus ordered thedisciplestotellnoonewhattheyhadseenuntiltheSonofmanhadbeenraisedfromthedead.

The transfiguration, accordingly, brings us to the end of my argument forplacingtheparadoxofJesus'deathatthecenterofhisthinkingasheapproachesthefirstofhisparablesofgrace, that is, theparableof theLostSheep.Beforemovingon, though, it isworthnoting theprecisepassages that intervenehere.Thetransfiguration(Matt.17,Mark9,Luke9)standsatAlandno.161,andtheLostSheep(Matt.18,Luke15)atno.169.Letmesimplylistthematerialsthatnos. 162-168 comprise. They are: the disciples' question about the "secondcoming"ofElijah(Matt.17:10-13;Mark9:11-13;no.162);thehealingofaboywithanuncleanspirit(Matt.17:14-21;Mark9:14-29;Luke9:37-43a;no.163);Jesus' second prediction of his death and resurrection (Matt. 17:22-23; Mark

9:30-32; Luke 9:43b-45; no. 164); themiracle of the coin in the fish'smouth(Matt. 17:24-27; no. 165); the disciples' argument about who is the greatest(Matt.18:1-5;Mark9:33-37;Luke9:46-48;no.166); thecommentsabout thefreelanceexorcist(Matt.10:42;Mark9:38-41;Luke9:49-50;no.167);andthewarningsagainstgivingscandalbyfailingtoappreciatethebizarredemandsofJesus'paradoxicalministry(Matt.18:6-9;Mark9:42-50;Luke17:1-2and14:34-35;no.168).Ofthese,onlythreeneedcommenthere.(Afourth,thecoininthefish'smouth,isactuallyanactedparableandthusdeservesseparatetreatmentasaprologuetotheparablesofgrace.)

Jesus'secondpredictionofhisdeathandresurrection(Alandno.164)stands,obviously, as yet another nail hammered into the already solid structure ofmysteriousmessiahshipthathehasbeenbuildingbeforethedisciples'eyes.Butit is not the only such nail driven home here.When the disciples argue aboutwhoisgreatest(no.166),Jesustellsthemthatanyonewhowantstobefirstmustbe lastofallandservantofall.He thenstandsa littlechild in theirmidstandputshisarmsaroundhim,saying,"Whoeverreceivesonesuchlittlechildinmynamereceivesme."

Wetwentieth-centuryChristians-withourbasicallynineteenthcenturyviewofchildhoodasawonderfulanddesirablestate-missthepointofthispassage.InJesus'time,andformostofthecenturiessince,childhoodwasalmostalwaysseenasalessthanhumanconditionthatwastobebeatenoutofchildrenassoonas possible. Therefore whenje-sus sets up a little child as an example, he issettingupnotawinsomespecimenofallthatissimpleandcharmingbutratherone of life's losers. He is telling his disciples that if they follow him in hismysteriousmessiahship,theywill-likehim-havetobecomesomethingnoonehasanyrealuseorrespectfor.Heisexaltingnottheplausiblegreatnessthatisthe only thing the world understands but the implausible greatness that hehimselfintendstopursue.Heis, inshort,proclaiminghisownversionofwhatPaulin1Cor.1latersetforthasthe"foolishnessofthepreaching,"namely,thatGodworksnotinthegreat,thewise,andthepowerfulbutintheweakandthefoolish:"forthefoolishnessofGodiswiserthanmenandtheweaknessofGodisstrongerthanmen"(1Cor.1:25).

Accordingly, even though Jesus' holding up of the little child contains noreferencetodeathassuch,Ifindthathisemphasishereonlife's"littledeaths"-his exaltation of a panoply of unsuccesses which, before he is done, he willround out to include lastness, leastness, and lostness, aswell as littleness anddeathitself-ispartandparcelofhisever-deepeningawarenessofhimselfasaMessiahwhowilldohisworknotat the topof theheap,aseveryoneexpects,but in the very depths of the human condition. Likewise, I find that Jesus'warnings(no.168)againstscandalizing"oneoftheselittleones"havethesameforce.Hisdisciplesare tobeextreme in theirpursuitof lastness, lostness, andlittleness:"Ifyourhandscandalizesyou,cutitoff..."(Mark9:43ff).Theyaretobecome,inotherwords,whathewillbecome:despisedandrejected.Onlyatthatextremity,Jesusinsists,cananythingsavingbedoneabouttheworld.

With thatmuchasstage-setting, therefore -andwithaparadoxicalMessiahnowstandinginthewingsfullycognizantofdeathandresurrectionasthemodusoperandiofhissavingwork-wearefinallyreadytohear,perhapswithnewlyopenedears,hisparablesofgrace.

CHAPTERTHREE

TheFirstParableofGraceTHECOININTHEFISH'SMOUTH

finditintriguingthatthefirstoftheparablesofgrace-thecoininthefish'smouth-isactedoutratherthantoldasastory.WhilethisisnotanuncommontechniqueforJesustouse(intothecategoryofactedparablesIputnotonlythisepisodebutalsohistemptationinthewilderness,hiswalkingonthewater,hiscastingofthemoney-changersoutofthetemple,hiscursingofthefigtree,andabove all, his resurrection and ascension), it is amethod that has givenmanybiblicalcriticsacutediscomfort.Sinceactionsliketheonescitedhaveinthemagenerous helping of the frankly mysterious or the gratuitously spectacular,critical minds are sometimes tempted to dismiss them as inauthentic - asfabricationsbylaterandlesserwritersbentchieflyonmiraclemongering.

Thecoininthefish'smouth,forexample,strikessuchcriticsasfartooclosein tone to themiraclesattributed to Jesus in the so-calledapocryphalGospels.ConfrontedwiththespectacleofJesus'tellingPeterhewillfindmoneyforataxpayment in the first fishhepullsupoutof thesea, theycanonly take itasaninstance of theological larking around. They find itmore akin to the spuriousstonesinwhichtheboyJesusmakesclayanimalsandbirdscometolifethantowhat they consider hismore "serious" or "worthy"miracles of compassionatehealing. And even if they do not dismiss the story completely, theirconsternationatitleadsthemtoviewitasamere"floatingfragment,"apieceofscripturaljetsamthatacanonicalGospelwriter(Matthewalone,inthiscase)hasmooredat17:24-27forlackofanybetternotionofwheretoputit.

Therearetwothingswrongwiththatapproach.First,theapocryphalGospels

arenotmerefabrications:onanyfairview,theyareextrapolationsofauthentictraditionsmadebywriterswhofeltthatextradosesofthemiraculouswerejustthe thing to bring the picture ofJesus more into line with their particulartheologicalpredilections.Inotherwords, theytookgenuine,ifminor,elementsin the orthodox tradition and created additional andmore bizarre instances ofthem.Jesus,inthecanonicalScriptures,doesinfactdoanumberofthingsthatcannot easily be fitted into anyone's theological system. It is questionableprocedure, however, to dismiss such peculiarities simply because they do notcomeuptosomecritic'sideaofscratch.

Take,forexample,theparablesingeneral.Whileitisfairtosaythatalmostall of them are light-years away from beingmere allegories - and while it isequally just to issue warnings to preachers that they should avoid allegoricalinterpretations of major parables like the Prodigal Son or the Laborers in theVineyard-itisdefinitelynotcrickettoholdthatwhenwefindJesusmakinganallegoryoutofoneofhisownparables (as inhis interpretationsof theSowerandoftheWheatandtheWeeds)wemustconcludethatsuchallegorizingisnottheworkofJesusbutofsomelaterhand.Likewise,itisjustasmuchofamistaketodismisstheapparentlyfrivolousmiracleofthecoininthefish'smouth.Attheveryleast,weshouldmakeeveryattempttogiveitaninterpretation-evenifitturns out to be awildly unusual one - that takes seriously and in context theadmittedunusualnessoftheactitself.

Indeed, it ispreciselythisfailure to takedifficultpassagesincontext that isthesecondthingwrongwiththedismissiveapproach.Todecideinadvancethatthecoininthefish'smouthhasbeenparkedwhereitisjustbecauseMatthew,orsomebody,feltobligedtopreservesomethinghedidnotunderstandistoflyinthe face of both common sense and biblical inspiration. It violates commonsensebecauseMatthew(Ihavenointerestinarguingwhethertheevangelistwasa he, a she, or a they) was obviously closer to the event itself, or at least towitnessesoftheevent, thanwereanysubsequentcommentators.Notonlythat,buthewasclearlynoslouchatputtingtogetherGospelmaterials(hisworkdid,afterall,beatouttheapocryphalcompetition).Attheveryleast,weshouldbeginoureffortsatcommentarybyassuminghehadsoundreasonsforeveryparticularplacementofhispericopes,andweshouldbeslowtodecidehedidn't.

Inaddition, thedismissiveapproach runscounter toa seriousattempt todojustice tobiblical inspiration.Foreven ifMatthewdid in factendup insertingtheepisodeofthecoininthefish'smouthat17:24outofsheerdesperation,therewas still (as far as Christians are concerned) Somebody Else brooding overMatthew's work - a sovereign Somebody, if you please, who could use evenmindless insertion to get thematerial where he wanted it. I have inmind, ofcourse, theHoly Spirit, the ultimate presiding genius of Scripture - forwhomindirectionisasgoodasdirection,whichinturnisasgoodasverbaldictation-andwhowasnotaboveusinganyorallofthosedeviceswhen,where,andashesaw fit. Once you believe that - once you hold that by the inspiration of theSpirit,"theHolyScripturesoftheOldandNewTestamentsaretheWordofGodand contain all things necessary to salvation," it seems fairly reasonable toassume that the Spirit got not only the words but their placements right.Accordingly, it is alsoappropriate tobendoverbackward ifnecessary inyourefforts to figureout justwhathemighthavehad inmind.Context, therefore -whetherofMatthew'sdevisingoroftheSpirit's-willgovernmyconsiderationofthecoininthefish'smouthfromstarttofinish.

To begin, though, let me simply set down the story itself, noting someproblemsoftranslationasIgo.Matthew17containsthefollowingmaterials:thetransfiguration (17:1-13), thehealingofaboywithademon(17:14-21), Jesus'secondpredictionofhisdeathand resurrection (17:22-23), and thecoin in thefish'smouth (17:24-27).Throughout thechapter, Jesusandhisdisciplesare inGalilee (where they have been, in fact, since chapter 13, when Jesus told hisparablesof thekingdom).Matthewbegins theaccountof thecoin in the fish'smouthbyrecordingthattheywerenowatCapernaumandthatthecollectorsofthedidrachma(theannualtwo-drachmatempletax,equaltoabouttwodays'pay,requiredofeachJew)cametoPeterwithaquestion."Doesn'tyourteacherpaythe didrachma?" they ask. Peter answers with a simple yes, but his meaning,presumably,issomethinglikea"sure"oran"ofcoursehedoes"-aquickreply,in other words, based more on Peter's own desire to make his master lookrespectable in theeyesof theauthorities thanonhisactualknowledgeofJesus'intentions.WhenPetercomesintothehouse,however,Jesus(whoseemsnottohave been present at the interrogation) begins to speak about the temple tax

before Peter says even aword. "What do you think, Simon?" he asks. "Fromwhomdo thekingsof theearth take taxor tribute?Fromtheirsons[huion]orfromothers[allotrion]?"

The italicizedwordsarcdifficult to translate.What Ihavegiven isa literal,butnotstrictlyaccurate,rendering."Sons"isaHebraismmeaningnottheliteralchildrenofthekingsbutthecitizensoftheirdominions-muchasthe"sonsofIsrael"or"childrenofIsrael"mostoftenmeanssimply"thepeopleofIsrael"or"the Israelites." What the text actually says, therefore, would be betterrepresented by from their own citizens or from foreigners?" - which is, withcertain variations, the way most recent translators have Englished it. Thedifficultywithsucharendering,however,isthatitmakespreciouslittlesensetoamodernAmerican reader.Ever since the inventionof the income tax (not tomention the sales tax, the excise tax, and the Triborough Bridge and TunnelAuthority), thosewhohavepaidtollandtribute to thegoverningauthoritiesofAmerica have been not foreigners but the American citizenry themselves.Consequently, if "sons" is translated "citizens" and "others" is translated"foreigners,"thenwhenPetersaysthatkingstaketributefromforeigners-andJesus responds with the punch line of the whole parable, namely, "then thecitizensare free" -allyouwillget fromanAmericanaudience (oralmostanyother) is a cynical "Fat chance!" I propose, therefore, toputupwithwhateverstrainmaybe involved inusing thegnat-sized inaccuracy"sons"or "children"rather than swallow the correct but point-destroying camel of "citizens."Afterall, ninety-nine Americans out of a hundred are probably convinced that thePrinceofWaleshasnoincome-taxliability.Whethertheyarerightorwrongasto the fact of that matter, only "sons" or "children" has any chance ofcommunicatingtothemthenoteoffreedomfromreligiousliabilitythatis,tomeatleast,thepointofthewholeparable.

Letmeinterruptmyselfwithaslightdigressiononthesubjectofliteralversusperiphrastictranslation.Admittedly,onecannotalwaystranslatewordforwordfromone language toanother (tryputting"knucklehead" intoFrench literally).Nevertheless, there is something to be said, especially when dealing withcomplex and skillful authors, for trying as often as possible to give literaltranslationstoatleasttheirmoreimportantwords.

In the case of the text we are dealing with, the choice of the Greek wordhuion ("sons") by Jesus (or Matthew, or the Spirit, or all three) involves adeliberate and complex play on the uses of the word "son" (huios) in thepreceding episodes. Letme list them. In Peter's confession (e.g.,Matt. 16:13)Jesusaskshisdisciples,"WhodomensaythattheSonofmanis?"-andwhenPeterreplies(16:16),hesays,"YouaretheChrist,theSonofthelivingGod."Inthefirstpredictionofhisdeath(e.g.,Luke9:22),Jesusrefers tohimselfas the"Son ofman." In the transfiguration (e.g.,Matt. 17:5),God speaks out of thecloudandsays,"ThisismybelovedSon."InthequestionaboutthecomingofElijah(17:12),Jesusagainreferstothe"Sonofman"-andhedoesitoncemore(e.g., 17:22) in the second prediction of his death. In the light of all thosepassages, therefore,whenJesus refers tokings' tax-exemptcitizensas"sons" -and then proceeds to tell Peter that "the sons are therefore free" - he isincorporatingintohisremarkall thefreightof theprevioususagesof theword"son."Hemeans,ofcourse,thatthecitizensofthemessianickingdomarefree.Butunlessatranslatorindulgesinextensiveperiphrasistomakethatpointclear,theuseofanywordother than"sons"-e.g.,"citizens"(TEV),"family"(JBP),"ownpeople"(NEB),oreven"children"(KJV)-simplydeprivesthereaderofthe association with the sonship of Jesus himself on which the assertion offreedom is actually based. (For the record, theVgCL, the RSV, and the JB -whichactuallypointsouttheplayonwordsinafootnote-alloptfortheliteralrendering"sons.")

Iraisethisissueforseveralreasons.ThefirstisbasedonwhatIhavejustsaidabout not unnecessarily depriving the reader of associations present in theoriginaltext.Goodauthorsexpecttheirreaderstobuildamentalconcordanceofeverymajorwordintheirwritingssothatwhenanewtwistisgiventoawordalreadyused, the readerswillbeable toenter intoandbeenrichedby thepunintended.Butwhentranslatorsmakeahabitofalwaysrenderingawordaswhatitmeansatagivenpointratherthanaswhatitis,theyderailauthorsfromtheirpurposes. Inmyview, therefore, the jobof saying indetailwhat a textmeansshouldbelefttoexpositors,exegetes,andpreachers.Translatorsshouldcontentthemselveswithbeingasliteralastheycanbe,shortofsettingdownnonsense.

Thesecondreasonfollowsfromthat.Theabundanceofmodernversionsof

the Scriptures has not been an unmixed blessing - as anyone who knows theGreektextwillattest.It isacautionaryexperience,forateacherworkingfromtheGreek,tohandaBibleclasshalfadozendifferentEnglishversionsof,say,Matt.17:24-27andinvitethemtodebatethemeaningofthepassage.Moreoftenthannot, theirnatural inclination to take theEnglishwords infrontof themaswhat the original really says tricks them into all kinds of fanciful, even false,starts as to what the passage might actually mean. And that happens mostfrequently,mindyou,preciselywhentheversionsusedareoneswhoseguidingpurposewastotranslatewhattheGreekmeantratherthanwhatitsaid.

For ordinary study purposes, therefore, I direct students who do not knowGreektothemorecommittedlyliteralversions(KJVandRSV),andtotheTEVas a backup in case theywant to check a little further as tomeaning.But formajor investigations of meaning, I urge them to use a concordance (such asYoung'stotheKJV)thathasanindex-lexicontotheoriginalHebrewandGreek.The advantage of this feature is tremendous: it enables the student to look upeveryuseof agivenHebreworGreekword,nomatterhow itwas translated.Admittedly, in addition to those positive suggestions, I do have some unkindwords tosayaboutversions thatstrikemeasundulyperiphrastic,orashavingbeen devised to advance the cause of particular religious movements ortheologicalorthodoxies.Ratherthannamenameshere,however,Ishallcontentmyselfwithoneall-encompassingobservation:theworkofdealingwiththetextitself is demanding enough; it is notmade any easierwhen it has to be donethroughaprogrammaticoverlay,orwhilewearingdoctrinalmittens.

Butbacktothetextathandbeforethisdigressionslipsintomerepique.Jesusnow (Matt. 17:27) shifts gears. Having told Peter that "the sons are thereforefree"-thatis,havingestablishedbythespokenpartofhisparablethatneitherhehimselfnorhisbrethrenintheneworderofhissonshipareunderanyobligationtotheoldorderrepresentedbytheauthoritiesandtheirtempletax-heproceedstotheactedpartoftheparable."Inorderthatwedon'tscandalizethem,though,"he says, "go to the sea, cast in a hook, and take the first fish that comes up.Whenyouopen itsmouthyouwill findastater [acoinworth fourdrachmas];takethatandgiveittothemformeandyou."

Letmegetoneuselessquestionoutof theway immediately.To thosewhoask,"Doyou think this reallyhappened?"Iwillansweryesand takewhatevercritical lumps I have to just to get off the subject. I can't prove I'm right, ofcourse;butthenneithercananyoneelseproveI'mwrong.Furthermore,thereisno a priori system of biblical interpretation (except for the obviously wrong-headedone thatsayseverything in theBiblemust, ipsofacto,be literally true)thatcandecidetheissueonewayortheother.Theepisodejustsitsthereinthetext,waitingtobecommentedon,notarguedwith.Ifitsohappensthatyoufindit impossible to swallow (as the fish,perhaps, found the stater), I respect that.Let's just agree to disagree about the moot point and get on with the moreenjoyablebusinessofplaying,scripturally,withwhat'sonthepage.

My interpretation of the whole passage can be put briefly: Jesus, havingarrived at the recognition that his own death will lie at the heart of hismessiahship,finallyfeelsfreeenoughoftheoldpolitical,religious,andethicalmessianicexpectationstomakeajokeaboutthem.Notthathehadn'talwayssatloosetothemtosomedegree(fromthestart,hebrokethesabbathandconsortedwithmorallyunacceptabletypes);rather,henowfindshimselftotallybeyondalltheplausible,right-handedprogramsofsalvationandtherefore"freeamongthedead"-aswellasamongthelast,theleast,thelost,andthelittle,allofwhomwill loom large in theparablesofgracehe is about tounfold.Thecoin in thefish'smouth,therefore,isJesus'firstdrawinginofthebreathofutterlyfreshairthathehimselfwillultimatelybeforthewholeworld.

Those,of course, aremywords; Jesusprobablynever thoughtor felt aboutthematterinsuchterms.Buttheepisodeisalark:heseemstobe,forwhateverreason, more at ease, more relaxed than before. He uses a kind of rabbinicalwhimsy to set Peter up; when Peter gives the obvious, right response, Jesusdeliversablithelysweepingdeclarationofindependence;andtocaptheclimax,heconcoctsahilariousmixtureofconsiderationforothers("let'snotscandalizethem"),frivolouswonder-working("takethefirstfish"),andfinancialprecision("you'll find a stater" - four drachmas, right on the nose). At the very least,therefore, he intimateswhatPaulwould eventually express in somanywords,namely,"thegloriouslibertyofthechildrenofGod"(Rom.8:21).

Onthenwiththescripturalplayingaround.Ishallfocusononlytwoelementsinthestory:thetaxinquestionwasthetempletax;andJesusdeclareshis(andour) freedom from it on the basis ofsonship. Let me weave you a tissue ofbiblicalquotations.

TherearetwowordsfortempleintheNewTestament:hieron(sacredplace),referringeithertothetempleitselfortothetempleprecincts,andnags(fromtheverbnaiein, to dwell), referring sometimes to the temple and sometimes to itsinnersanctuary.Neitherwordactuallyoccurs in thepassageathand;butsincetheworddidrachmahadcometostandnotonlyforacoinbutforthetempletaxthatwaspaidwithit,thatwordisquitesufficienttobringwithitthefreightofreligionthatJesus,inmyview,ultimatelymakeslightof.

Consider thegeneralpicture. In agoodmanyof theGospelpassages aboutthetemple,Jesusisportrayedasputtingacertaindistancebetweenhimselfandwhat the temple stood for in the religion of his day. He declines Satan'sinvitation(e.g.,Matt.4:5-6)tojumpoffapinnacleofthetemple(hieron)andbemiraculouslycaughtbyangels.Whenhisdisciplespluckgrainon theSabbath(Matt.12:1-8),hejustifiesthembysayingthatthepriestsinthetemple(hieron)profanethesabbathguiltlesslywhentheyeatthebreadofthepresenceandthat,inanycase,someonegreaterthanthetemple(namely,himself)ishere.AfterhistriumphalentryintoJerusalem,hegoesintothetemple(hieron:Matt.21,Mark11,Luke19,John2)andcastsoutthemoney-changers.(John,interestingly,putsthis event early in Jesus' ministry rather than in HolyWeek, thus giving it a"tone-setting"functionsimilartotheoneIamattributingtothecoininthefish'smouth inMatthew.)During thecleansingof the temple inJohn, Jesussays (at2:19)"destroythistemple[nags]andIwillraiseitupinthreedays."(JohnsaysthatJesusmeantthetempleofhisbody-asnodoubthedid;butnearlyeveryonetookhimtomean[seeMatt.26:61and27:40;Mark14:58and15:29]thetempleitself.)Finally,athisdeath(Matt.27:51;Mark15:38;Luke23:45)theveilofthetemple (nags) was torn in two - signifying, presumably, the end of the oldreligion of the temple by virtue of its fulfilment in the newmystery of Jesus'death.

Onelastreferencetothetemple(hieron)providesabridgetotheword"sons"

or "children" as it appears in the episodeof the coin in the fish'smouth.AsaresultofthehealingsJesusdidimmediatelyafterthecleansingofthetemple,thehigh priests and the scribes became angry. They were upset, Matthew says(21:15),when they saw "thewonderful things hewas doing, and the children[paidas]cryingoutinthetemple,`HosannatotheSon[huiQ]ofDavid."'Sotheysaidtohim,"Doyouhearwhattheyaresaying?"AndJesussaidtothem,"Yes.Haven't you ever read that Out of themouths of babies [nepion] and nursingchildren[thelazonton]youhavebroughtperfectpraise'?"

LetmesimplysetdownalistofthewordsintheNewTestamentthatcanbetranslated"son"or"child."Therearehuios(son,descendant,offspring);teknon(child,descendant);pals(child,boy,servant);paidIon(littleboy,lad);andtherearenepios(baby)andtheldzon(sucklingchild),ascitedabove.PerhapsyouseenowwhyIamsostronglyagainst"citizens"asatranslationfor"sons"(huioi).And perhaps you also seewhy, despitewhat I said earlier, I now findmyselfhardputtodecidebetween"sons"and"children"intranslatingJesus'punchlineintheparableofthecoininthefish'smouth.TheRSVrendering("Thenthesonsare free") does indeed catch the associations of the freedom with Jesus' ownSonship and thuswith themysteryof death and resurrection that reigns inhis(andour)filialrelationshipwithhisFather.ButtheKJV("Thenarethechildrenfree") seems tome not only less limiting as to gender but in particularmoreevocativeoftherestofthe"child"imageryintheNewTestament.

Consider a few of the more salient examples. On a number of occasions,Jesusholdsupachild(paidion)asanexampleofthe"littleness,"etc.,inwhichthemysteryofhisdeathandresurrectionpreeminentlyworks.Again,hehimselfis referred to in the Book of Acts (3:13, 26; 4:27, 30) as God's holy pals(translated by the KJV as "son" or "child" and by the RSV and TEV as"servant"). Not only that, but this appellation occurs, remarkably enough, inconnection with references to his crucifixion, thus making it evocative, onceagain,oflastness,leastness,lostness,littleness,anddeath.Finally,theremainingmajorwordfor"child"(teknon)bringsintothepicturethescripturalreferencesto our share in the sonship (and thus in the passion) that is the root of thefreedomofwhichJesusisspeaking.See,forexample,John1:12:"tothemgavehe thepower tobecome thechildren [tekna]ofGod"; andRom.8:16-17: "the

Spirithimselfbearswitnesswithourspiritthatwearechildren[tekna]ofGod,and ifchildren [tekna], thenheirsaswell -heirsofGodand fellowheirswithChrist,providedwesufferwithhiminorderthatwemightalsobeglorifiedwithhim."

Butenoughofthishammeringhomeofspecificscripturalwords.Thegeneralthrustofmy treatmentof thecoin in the fish'smouth - andespeciallyofJesus'words, "then the children are free" - is to interpret the whole passage as aproclamationoftheendofreligion.Tome,theepisodesaysthatwhateveritwasthat religionwas trying to do (the religion of the temple in particular and, byextension,allreligionseverywhere)willnotbeaccomplishedbyreligiousactsatallbutinthemysteryofJesus'deathandresurrection.AsIsaid,thatperceptionseemstohavebeensoliberatingtoJesusthatheallowedhimselfthefrivolityofthisveryoddmiracleindeed.Butbeyondthat,itisalso(oratleastitshouldbe)radicallyliberatingtoeveryone.

Theentirehumanraceisprofoundlyanddesperatelyreligious.Fromthedimbeginningsofourhistoryrightuptothepresentday,thereisnotaman,woman,or child of us who has ever been immune to the temptation to think that therelationshipbetweenGodandhumanity canbe repaired fromour side, byourefforts.Whether those efforts involvecreedal correctness, culticperformances,or ethical achievements - or whether they amount to little more than crasslysuperstitiousbehavior-weareall,atsomedeeplevel,committedtothem.IfwearenotconvincedthatGodcanbeconnedintobeingfavorabletousbydintofourdoctrinalorthodoxy,orchickensacrifices,orthegrittingofourmoralteeth,westillhaveahardtimeshakingthebeliefthatsteppingoversidewalkcracks,orhangingupthebathtowelsothelabelwon'tshow,willsomehowrendertheRuleroftheUniversekindhearted,softheaded,orboth.

Butas theEpistle totheHebrewspointedout longago,allsuchbehavior isbunk. The blood of bulls and goats cannot take away sins, nor can any otherreligiousactdowhatitsetsouttodo.Eitheritisineffectiveforitspurpose,orthesupposedlyeffectiveintellectual,spiritual,ormoraluprightnessitcountsontodo the job is simplyunavailable.Thepoint is,wehaven't got a card inourhandthatcantakeevenasingletrickagainstGod.Religion,therefore-despite

the correctness of its insistence that something needs to be done about ourrelationshipwithGod-remainsunqualifiedbadnews:ittrapsusinagamewewillalwaysandeverywherelose.

ButtheGospelofourLordandSaviorJesusChristispreciselyGoodNews.Itistheannouncement,inthedeathandresurrectionofJesus,thatGodhassimplycalled off the game - that he has taken all the disasters religionwas trying toremedyand,withoutanyrecoursetoreligionatall,setthemtorightsbyhimself.Howsad,then,whenthechurchactsasifitisinthereligionbusinessratherthanintheGospel-proclaimingbusiness.Whatadisservice,notonlytoitselfbuttoaworldperpetuallysinkinginthequagmireofreligiosity,whenitharpsoncreed,cult,andconductasthetouchstonesofsalvation.Whataperversionofthetruththat sets us free (John 8:32) when it takes the news that while we were yetsinners,Christdiedforus(Rom.5:8),andturnsitintoaproclamationofGodasjustonemoreinsufferablebookkeeper.

Irealizethisisalongfetchfromtheparableofthecoininthefish'smouth,butImakenoapologies.Infact,Iendwithsomethingevenfartherfetched.TheMessiahwhomJesus'contemporariesexpected-andlikewiseanyandallofthemessiahs the world has looked to ever since (even, alas, the church's all-too-oftengraceless,punishingversionofJesus'ownmessiahship) -are likenothingsomuchasreligiousversionsof"SantaClausiscomingtotown."Thewordsofthat dreadful Christmas song sum up perfectly the only kind of messianicbehaviorthehumanrace,initsself-destructivefolly,ispreparedtoaccept:"He'smaking a list; he's checking it twice; he's going to find outwho's naughty, ornice"-andsoonintothedarknightofalltheteststhisnaughtyworldcanneverpass.Formymoney,whatJesussensesclearlyandforthefirsttimeinthecoininthefish'smouthisthatheisnot,thankGod,SantaClaus.Hewillcometotheworld's sins with no lists to check, no tests to grade, no debts to collect, noscorestosettle.Hewillwipeawaythehandwritingthatwasagainstusandnailittohiscross(Col.2:14).Hewillsave,notsomeminusculecoterieofgoodlittleboysandgirlswithreligiousmoneyintheirpiggybanks,butallthestonebroke,deadbeat,overextendedchildrenofthisworldwhomhe,astheSonofman-theholy Child of God, the Ultimate Big Kid, if you please - will set free in theliberationofhisdeath.

And when he senses that ... well, it is simply to laugh. He tacks a "GoneFishing"signoverthesweatshopofreligion,andforallthedebtsofallsinnerswhoeverlived,heprovidesexactchangeforfree.Howniceitwouldbeif thechurchcouldonlyremembertokeepitselfinonthejoke.

CHAPTERFOUR

LosingastheMechanismofGraceTHELOSTSHEEP

dmittedly, thecoininthefish'smouthmayhavestruckyouasaslightly"bent" episode to choose as an introduction to Jesus' parables of grace; butbeforeproceedingtothefirstofhis"straight"parablesonthesubject,thestoryofthelostsheep(Matt.18:10-14;Luke15:3-7;Alandno.169),letmecontinuejust a bit longer in the introductory mode. As you already know, I considercontext to be crucial to the treatment of any parable.Accordingly, since I amfollowingMatthewatthispoint,IwantyoutolookatwhatoccursimmediatelyprecedingtheparableinMatt.18:1-9.

Jesus'disciplescometohim(thesettingisstillCapernaum)andask,"Whoisthe greatest in the kingdom of heaven?" The oddity of this question is moreobvious inMark (9:33-37) andLuke (9:46-48) than it is inMatthew. In thosetwo Gospels, the episode (Aland no. 166) comes right after Jesus' secondpredictionofhispassion(Alandno.164),anditisreportedasarisingoutofanargument among the disciples over which of them was the most important.(Matthew, forhisown reasons, interposes thecoin in the fish'smouth -Alandno.165-betweenthetwoevents.)Inanycase,thequestiontheyweredebatingis a prime example of the non-comprehension that bedeviled even the closestfollowers ofJesus. Observe. Jesus has just finished telling them in so manywordsthathe,theSonofman,isgoingtodie.They,however,unabletomakeany sense of such depressing talk from the mouth of one they have justrecognized as the Messiah, simply change the subject to something happier."Let's talk instead," they seem to say, "about how things will be when the

messianic kingdom is finally accomplished. Who of us do you think will benumberone?"

That, of course - given the generally low level of human performances onhigh subjects - producedmore heat than light and degenerated intomere one-upmanship.AndJesus,sensing the frictionwithouteven,as faraswecan tell,being privy to the contention, brings up the subject by asking the loadedquestion,"Whatwereyoudiscussingontheway?"(Mark9:33).Markobservesthat thedisciples(presumablyoutofembarrassment)simplydidn'tanswer;butJesusgoesstraighttothepointanyway.IfImayputallthreeaccountsintoone,the episode is as follows. Jesus calls theTwelveand says to them, "If anyonewouldbe first,hemustbe last [eschatos]ofallandservant [didkonos]ofall."Thenhe takesachild (paidion),putshim in themidstof them,and tells themthatunlesstheyturnandbecomelikechildren,theywillneverenterthekingdomatall-addingthatwhoeverhumbleshimselflikethischildisinfactthegreatestinthekingdomofheaven.Finally,hesaysthatwhoeverreceivesonesuchchildinhisnamereceivesnotonlyhimbuttheonewhosenthim,andthat"hewhoistheleast[mikroteros,littlest]amongyouistheonewhoisgreat."

IsetthisdownasyetmoreevidencethatJesus,ashebeginstheparablesofgrace, is preoccupied with the notion that the work of the Messiah will beaccomplishednotbywinningbutbylosing.Outofthefiveitemsinmyalreadyoften-repeated catalogue of "losing" categories - the last (eschatos), the least(eldchistos), the lost (apololos), the little (mikros), and the dead (nekros) - hehas,inamerehandfulofverses,justtickedoffnolessthanthree.Notonlythat,butinholdingupashisexamplealittleboy(orgirl-theGreekwordpaidionisactuallyaneuterdiminutive),hehasincludedthenoteoflittle-childhoodIhavealreadyalludedto(seeabove,pp.165-66and175-76)andwhichJesusagainandagain emphasizes (for instance,Matt. 19:13-15 and parallels, and the openinglineoftheupcomingparableoftheLostSheep,Matt.18:10).

Moreover,inMark9:38-41andLuke9:49-50(Alandno.167),hecontinuesinthesamevein.Thedisciples,evenafterJesushasjustfinishedexaltinglosersoverwinners,stillhaven'taninklingofwhathe'sgettingat.Oneofthem,John,immediately changes the subject, providing yet another example of

incomprehension."Master,"hesays,"wesawamancastingoutdemonsinyourname,andweforbadehimbecausehewasnotfollowingus."Trueenough,JohnprobablythoughthewaspickinguponJesus'wordsaboutbeing"sent";butmostlikely,hewasinfactdismayedatthisman'slackofproperaccreditation-athisstatusasaninferiortothedulyauthorizedTwelve.John'sview,inotherwords,was that anyonewho did Jesus'work should be awinnerwho could pass themerit-badgetestforOfficialExorcist;hewastotallyunpreparedtogiveanythingmorethanthecoldshouldertoanunlicensedloser.

Jesus, however, simply tells John (Luke9:50) not to run around forbiddingsuchpeople."Hewhoisnotagainstyouisforyou,"hesays-implying,asIreadit,thatnoneoftheacceptabilitytestsJohnhasinmindhasanybearingonJesus'way of going about the business of the kingdom. "So what if the man is anoutsiderandthereforealoser,"Jesusseemstoask;"haven'tIjustgottenthroughsayingthatImyself,theMessiah,amgoingtobethebiggestoutsiderandloserof all?Don't you think it's about timeyou stoppedbeing scandalized bywhatyou consider my lack of messianic respectability and just listen to me for achange?"

Thatthought,logicallyenough,bringsustotheverynextbitofcontext(Matt.18:6-9;Mark 9:42-50; Aland no. 168). Jesus says that "if anyone scandalizes[skandalise] oneof these little ones [mikron]whobelieves inme, itwouldbebetterforhimtohaveagreatmillstonetiedaroundhisneckandbesunktothebottomofthesea."Tome,themostnaturalreferentofthemikroninthisremarkistheunofficialexorcistthediscipleshavejustreferredto:heispreciselyoneofthe "little losers" about whom Jesus has been, and still is, talking. The wordskandalise,however,needsmoreattention.

The verb skandalizeinmeans, variously, to cause someone to stumble, sin,giveuphisfaith;togiveoffenseorscandal;ortothrowdifficultiesinsomeone'sway.TheKJV, for example, renders it "offend"; theRSV, "cause to sin"; theTEV,"causetoturnaway."Inanycase,itseemstomethatthepreciseoffenseorcauseofturningawaythatJesushasinmindisthedespisingofthelittleness,lostness,lastness,etc.,thathehasbeenworkingupintoaveritablecatalogueofredeeming unsuccesses. "Don't go around throwing their littleness or lack of

respectabilityat them,"he says ineffect, "because those thingsaremychosenmetier. Ifyouspook themawayfromsuch things,youspook themawayfromme. I justcan'tuseyou ifyou insistonbehaving like that.You'dbebetteroffdead-which,incidentally,happenstobetheonlyconditionI'multimatelygoingtobotherwithanyway."

Furthermore, he follows that upwithwhat I see as variations on the sametheme. "Woe to the world," he says (Matt. 18:7), "because of these turningsaway[skdndala].Suchskdndalawillalwayscome[because,asI read it,Jesus'insistenceonunsuccesswillalwaysberadicallyunacceptabletopeopleintheirright, success-loving minds] but woe to the man [and specifically, to thedisciple]bywhomtheskdndaloncomes."Inotherwords,anydiscipleofJesuswhoenlistsonthesideoftheworld'swinnerswillsimplyhavecuthimselfofffromtheloserswhoalonehavethekeystothekingdom;worseyet,hehimselfwillinevitablybecomejustanotherdoomedwinner.

AndJesusdrivesthatpointhomewithsomebizarreimagery."Ifyourhandoryour foot causes you to turn away," he says (that is, if being a winner withsuccess-oriented equipment causes you to forget that I work through losersonly), "then cut it off. It's better foryou to enter into lifemaimedor lame [inotherwords, to live as a loser in this age] than to end up having yourwholeunredeemingandunredeemedsuccessthrowninthefireoftheagetocome."

Butthen,afteronemoreillustrationaboutpluckingoutaneyeifitcausesthissame turning away, Jesus sums up his argument with a mini-parable on salt(Mark9:49-50;Luke14:34-35-with theparallelpassageatMatt.5:13)."Youarethesaltoftheearth,"hesays(IamusingtheMattheanreading),"butifthesalthasbecomeinsipid[moranthg-literally,becomefoolish],whatintheworldistherethatcanrestoresaltnesstoit?Itisgoodfornothingexcepttobethrownoutandtrampledonbypeople[anthropon,men]."

Considertheimagery.Saltseasonsandsaltpreserves,butinanysignificantquantity,itisnotofitselfedible,nourishing,orpleasant.OnthebasisofJesus'comparison, therefore,wearepresumablymeant tounderstand thatneitherhisparadoxical messiahship nor his disciples' witness to it (assuming they don't

betrayitwithsugarysubstitutes)willbeallthatappetizingtotheworld.Peoplesimplydonotcomeindrovestoanyonewhoinsiststhattheonlywaytowinisto lose.Nevertheless, Jesus' teaching is exactly that salty: "Thedisciple is notabovehisteacher,"hetoldhisfollowers(e.g.,Matt.10:24-25);"itisenoughforthediscipletobelikehisteacher."Andhewentontospelloutthemeaningofthatassertioninhisveryfirstpredictionofhisdeath(e.g.,Matt.16:24-25):"Ifanyonewants to comewithme, let him deny himself, take up his cross, andfollowme.For if anyonewants to savehis life, hewill lose [apolesei] it; andwhoeverloseshislifeformysakewillfindit."

Butifthesaltoftheearthbecomesinsipid-ifadiscipleofJesusforgetsthatonlylosingwins,andafortiori,iftheapostolicchurchforgetsit-whereinthewideworldofwinnersdrowninginthesyrupoftheirownsuccesswilleitherthediscipleor thechurchbeable to recapture the saltinessofvictoryoutof loss?Theanswerisnowhere.Andthesadfactisthatthechurch,bothnowandatfartoomanytimesinitshistory,hasfounditeasier toactas if itweresellingthesugarofmoralandspiritualachievementratherthanthesaltofJesus'passionanddeath.Itwillpreachsalvationforthesuccessfullywell-behaved,redemptionforthetriumphantlycorrectindoctrine,andpieintheskyforall thewinnerswhothinktheycanwalkintothefinaljudgmentandflashtheirpassingreportcardsatJesus.Buteverylastbitofthatisnowandevershallbepurebaloneybecause:(a)nobodywilleverhavethatkindofsugartosweetenthelastdealwith,and(b)JesusisgoingtopresentusalltotheFatherinthepowerofhisresurrectionandnotatallinthepowerofourowntotallyinadequaterecords,eithergoodorbad.

Butdoesthechurchpreachthatsaltymessage?NotasIhearit,itdoesn't.Itpreaches the nutra-sweet religion of test-passing, which is the only thing theworldisreadytobuyandwhichisn'tevenrealsugarletalonesalt.Inspiteofallourfakery,though,Jesus'programremainsfirm.Hesaveslosersandonlylosers.He raises the dead andonly the dead.Andhe rejoicesmore over the last, theleast,andthelittlethanoverallthewinnersintheworld.Thataloneiswhatthislosing race of ours needs to hear, even though it can't stand the thought of it.Thatalone is thesalt thatcan takeourperishing insipidityandgive it lifeandflavorforever.Thatalone....

Butwhyhammerhalf-moonsintothewoodworkwhenJesusdrivesthepointhomewithonesquareblow?WehavearrivedattheparableoftheLostSheep-andasyoumaysuspect,Ihaveverynearlyfinishedmyexpositionbeforeevenstartingit.Letmesimplycommentonthehighlightsoftheparableastheynowappear.

In Matthew (18:10-11), Jesus begins the parable with the already cited,"Watchthatyoudon'tdespiseoneoftheselittleones[mikron],forItellyouthattheirangels inheavenalwaysbeholdthefaceofmyFatherwhois inheaven."(Whatever it may have been that these last words were alluding to in thetheologyofJesus' times, theyat least sayclearlyenough that it isprecisely thelittle,andnotthebig,whohaveanabidingrelationshipwithGod.)Furthermore,MatthewhasJesuscontinueinthesameveininverse11:"FortheSonofmancametosavethelost[apololos]."Thisverse,whichisabsentfromtheoldestandbest manuscripts we have, is still worthy of some kind of inclusion. For therecord,theKJVandVgCLputitinthetext,theTEVsetsitinsquarebrackets,andtheRSV,NEB,andJBprintitasafootnote.Inanycase,theversesimplyputsonemoreaccentonthe"lostness"alreadystressedthroughoutthepassagesathand.

WhenLukeintroducestheparableoftheLostSheep(in15:1-3),heputsthesameemphasisonlosersinadifferentbutequallydefiniteway.Herecordsthattax collectors (telonai) and sinners (hamartoloi)were coming to Jesus to hearhim,andthatthePhariseesandscribes(winnersall)grumbledextensivelyaboutsuch consortingwith losers. "Thismanwelcomes outcasts [hamartoloi]," theymurmur,"andeveneatswiththem"(verses1and2,TEV).AndLukecompleteshis introduction (in verse 3) by saying, "So Jesus told them this parable." Inotherwords,theparableispresentedasyetanotherinstanceofJesus'rubbingthesalt of lostness on the sensibilities of those who are preoccupied with thesweetnessoftheirownsuccess.

Asfarastheparableitselfisconcerned,MatthewandLukegiveonlyslightlydifferingversions. Jesusbegins byproposing to his audience (to the disciples,presumably, inMatthew; to the Pharisees and scribes in Luke) a hypotheticalcase.Suppose,hesuggeststothem,amanhasahundredsheepandoneofthem

gets lost (Matthew says it "goes astray" - planethg; Luke says "he loses" -apolesas - it). Jesus then asks (expecting, of course, an affirmative answer),"Won'tthemanleavetheninety-nineonthemountain[Lukesays,ìnthedesert']andgoandseekthestray[Lukehasthelost']?"

Timeforapause.WhileitmayormaynotbetruethatshepherdsinJesus'dayhadthatkindofdevotiontoindividualmembersoftheirflocks,thisparablecanhardlybe interpreted as ahelpfulhint for runninga successful sheep-ranchingbusiness. Themost likely result of going off in pursuit of one lost sheepwillonlybeninety-ninemorelostsheep.Accordingly,IthinkitbesttoassumethatJesus is parabolically thumping the tub for the saving paradoxof lostness.Heimplies,itseemstome,thatevenifallonehundredsheepshouldgetlost,itwillnot be a problem for this bizarrely Good Shepherd because he is first andforemostinthebusinessoffindingthelost,notofmakingamessianicbuckofftheunstrayed.Givehimaworldwithahundredoutofeveryhundredsoulslost-givehim, inotherwords, theworldfulof losers that is theonly realworldwehave-anditwilldojustfine:lostnessisexactlyhiscupoftea.(Incidentally,the"ninety-ninejustpersonswhoneednorepentance"whomJesusadduceslaterintheparablearestrictlyarhetoricaldevice:infact,therearenotandneverhavebeenanysuchpeopleanywhere.)

Nomatterwhatwedowithlostness,though,therestoftheparableisaboutonethingandonethingonly:joy(chard),whichistherootandblossomoftheshepherd'swill tofind.Thisnote isclearer,perhaps, inLuke than inMatthew,but it is thewhole point of both.Matthew has Jesus say simply that themanrejoices (chairei) more over the one than over the ninety-nine who had notstrayed;inLuke,Jesuspaintsavividpictureofthejoy,completewiththemanputtingthesheeponhisshoulders,comingbacktohishouse,callingtogetherhisfriends and neighbors, and saying, "Rejoice [synchdrete] with me, for I havefoundmylost[apololos]sheep."

Itisattheveryendoftheparable,however,thatJesusmakeshispointmoststrongly. Pushing his comparison all the way to heaven itself, he says (Matt.18:14),"ThusitisnotthewillofmyFatherwhoisinheaventhatoneoftheselittle ones [mikron] should perish [apoletai]." These words need no more

comment than I have already given them; but in Luke (15:7), Jesus gives hissummationinawaythatcriesoutforfurtherexposition."Thus,"hesays,"therewillbemore joy inheavenoverone sinnerwho repents thanoverninety-ninejustpersonswhoneednorepentance."Timeoutnowforafull-scalehaltonthesubjectofrepentanceasitarisesinJesus'parablesofjoyatfindingthelost.

Tobeginwith,letmeenterintotherecordatthispointtheparableoftheLostCoin. It appears only inLuke (at 15:8-10;Aland no. 220), and it is presentedthere as a variation on the immediately preceding parable of the Lost Sheep.Jesus begins in the same hypothetical way ("what woman, if she has tendrachmas..."), and he continues with the same suggestion that she will dropeverythingandhuntenergeticallyforthelostproperty.Whenshefindsit,Jesussays,shetoocallsfriendsandneighborstogetherandsays,"Rejoice[synchdrete]withme,forIhavefoundthedrachmaIlost[apolesa]."Finally,Jesusconcludesthe parable (at verse 10) with substantially the same observation as before:"Thus, I say to you, there is joy before the angels ofGod over one repentant[metanoounti]sinner."

It isusual,whenexpounding thewordmetanoeein (repent), togoabout thejob etymologically. Since theword is a compound ofmeta (after) and noeein(think),itsrootmeaningistochangeone'smindor,bettersaid,tochangeone'sheartaboutone'ssins.Thatapproach,however,doesnotservewellhere.Neitherthelostcoinnorthelostsheepwascapableofanyrepentanceatall.Theentirecauseoftherecoveryoperationinbothstoriesistheshepherd's,orthewoman's,determination to find the lost. Neither the lost sheep nor the lost coin does ablessedthingexcepthangaroundinitslostness.Onthestrengthofthisparable,therefore,itispreciselyoursins,andnotourgoodnesses,thatmostcommendustothegraceofGod.

Henceifinourinterpretationsweharponthenecessityofachangeofheart-ifwebadgerourselveswiththedismalnotionthatsinnersmustfirstforsaketheirsinsbeforeGodwillforgivethem,thatthelostmustsomehowfinditselfbeforethefinderwillgetupoffhisbacksideandlookforit-wecarryourselvesstraightawayfromtheobvioussenseofbothstories.AndsincethatviolatesnotonlytheparablesbutalsoRom.5:8("whilewewerestillsinners,Christdiedforus"),I

propose to take a different tack altogether and to look not at etymologies butsimplyatthestoriesasJesustellsthem.

Considerthefollowingpropositions,allofwhichIthinkaretrue.Alostsheepis,forallpracticalpurposes,adeadsheep;alostcoinislikewiseadeadasset.Inaddition(ifImaylookforwardabittotheparablesoftheUnforgivingServantandoftheProdigalSon),adebtorabouttobeforeclosedonisadeadduckandason who has blown his inheritance is a deadbeat. These parables of lostness,therefore,arefarfrombeingexhortations torepentance.Theyareemphaticallynot stories designed to convince us that ifwewillwindourselves up to someacceptable level ofmoral and/or spiritual improvement,Godwill then forgiveus;rathertheyareparablesaboutGod'sdeterminationtomovebeforewedo-inshort,tomakelostnessanddeaththeonlyticketsweneedtotheSupperoftheLamb.Inallofthem,itispreciselythelost(andthusthedead)whocometotheparty; in none of them is any of the unlost (and thus the living) in on thefestivities.Morethanthat,innoneoftheseparablesisanything(exceptthewillofGod)portrayedasnecessaryto thenewlife in joy.Neither the lostness,northedeadness,northerepentanceisinitselfredemptive;Godalonegiveslife,andhegivesitfreelyandfullyonnoconditionswhatsoever.Thesestories,therefore,are parables of grace and grace only. There is in them not one single note ofearningormerit,notonebreathaboutrewardingtherewardable,correctingthecorrectible, or improving the improvable. There is only the gracious, savingdetermination of the shepherd, the woman, the king, and the father - allsurrogatesforGod-toraisethedead.

That,Ithink,putsrepentance-andconfession,andcontrition,andabsolution,and all their ancillary subjects - in a different light. Confession, for example,turns out to be something other thanwe thought. It is not the admission of amistakewhich,thankGodandourbetternature,wehavefinallyrecognizedandcorrected.Ratheritistheadmissionthatwearedeadinoursins-thatwehavenopowerofourselveseither tosaveourselvesor toconvinceanyoneelse thatwe are worth saving. It is the recognition that our whole life is finally andforeveroutofourhandsandthatifweeverliveagain,ourlifewillbeentirelythegiftofsomegraciousother.

Andtotaketheothersideofthecoin,absolutiontoobecomesanothermatter.Itisneitheraresponsetoasuitablyworthyconfession,northeacceptanceofareasonable apology. Absolvere in Latin means not only to loosen, to free, toacquit; it alsomeans todisposeof, tocomplete, to finish.WhenGodpardons,therefore,hedoesnotsayheunderstandsourweaknessormakesallowancesforourerrors;ratherhedisposesof,hefinisheswith,thewholeofourdeadlifeandraisesusupwithanewone.HedoesnotsomuchdealwithourderelictionsashedoesdropthemdowntheblackholeofJesus'death.Heforgetsoursinsinthedarknessof the tomb.He remembersour iniquitiesnomore in theoblivionofJesus'expiration.Hefindsus,inshort,inthedesertofdeath,notinthegardenofimprovement;andinthepowerofJesus'resurrection,heputsusonhisshouldersrejoicingandbringsushome.

CHAPTERFIVE

Death,Resurrection,andForgivenessTHEUNFORGIVINGSERVANT

felt free to raise the topic of forgiveness at the end of the last chapterpreciselybecause theverynextparable (theUnforgivingServant,Matt.18:21-35;Alandnos.172-173)isoneofJesus'majortreatmentsofthesubject.Butmytying of forgiveness to the raising of the dead -my insistence that it is a giftgiventothetotallyincompetent,notarewardbestowedonthesuitablydisposed-mayneedmoreexplanation.

WhenJesusspeaksaboutforgiveness(andaboveall,whenheactstobringitabout), he bases his most telling words and deeds squarely on death andresurrection.Consideronly twoexamples, theparableof theProdigalSonandthe crucifixion. In the first, Jesus is at pains to point out that the gift offorgivenessproceedssolelyoutofGod'sloveandisthereforeantecedenttoanyqualifying action on the part of the receiver (before the prodigal gets even awordofconfessionoutofhismouth,thefatherruns,throwshisarmsaroundhisson, and kisses him -Luke 15:20).And in the crucifixion,God inChrist actsstrictly"forthejoythatwassetbeforehim"(Heb.12:2),enduringthecrossanddespising theshameforanentire race thatwasstone-colddead in itssins (cf.,e.g.,Rom.5:8,12,21).Hewaits,inotherwords,fornothing:notforrepentanceandcertainlynotforreform.Heasksfornoresponse,nolifegluedhalfwaybacktogether, before he extends his pardon; he needs only the death that sin hascaused, for the simple reason that the power of Jesus' resurrection doeseverythingelsethatneedsdoing.

Isetthisdownbecausewhilethenoteofunmeritedgraceraisingthedeadis

clear enough in the parable of the Unforgiving Servant, it is not nearly soobvious in thesayingsofJesus(Matt.18:15-20;Luke17:3-4;Alandnos.170-171) that immediately precede the parable. In the Lukan version, in fact,forgiveness seems quite simply to bemade conditional on repentance: "Be onyour guard!" Jesus says. "If your brother sins, rebuke him, and if he repents,forgivehim.Andifhesinsseventimesadayagainstyou,andturnstoyouseventimesandsays,Ìrepent,'youmustforgivehim."

Infairness,ofcourse,evenLuke'sversion(especiallyinviewoftheopeningwords, "Be on your guard!") should probably be interpreted chiefly as aninsistencethatJesus'disciplesmustsetnocutoffpointforforgiveness-thattheymayneverallowsin,howeverprotractedorrepeated,tohaveanyeffectontheirdeterminationtopardon.Inshort,itisunforgivingness,notsubsequentsin,thatis portrayed here as real abuse of the Gospel of forgiveness. But since LukeincludesneithertheparableoftheUnforgivingServantnortheMattheanbuilduptoit,theverybrevityofthepassagecausesrepentance-as-a-conditiontoleaptotheeyeofthereader.

Whenwe turn toMatthew, however,we initially find ourselves confrontedwithapassageevenmoredifficultthantheoneinLuke.ForimmediatelyaftertheparableoftheLostSheep(withitsconclusion,"thusitisnotthewillofyourFather inheaven thatoneof these littleonesshouldperish"),Matthew(18:15-17) gives us a discourse inwhich Jesus apparently reneges on everything he'sestablishedsincechapter16."Ifyourbrothersinsagainstyou,"hesays,"goandrebukehim justbetween the twoofyou. Ifhe listens toyou,youhavegainedyourbrother.Butifherefusestolistentoyou,takewithyouoneortwoothers,so that every accusation may be upheld by the testimony of two or threewitnesses.' But if he refuses to listen to them, tell it to the church; and if herefusestolistentothechurch,lethimbetoyouasaGentileandataxcollector."

"Somuch," Jesus seems to be saying, "for the losers of thisworld. Sure, Iseek them as a shepherd seeks his lost sheep. But I'm not about to overdo it.What I really have inmind is that you should give your personal lost sheep -yoursinningbrother-exactlyandonlythreeshotsatgettingfound.Ifhedoesn'tmakeitunderthatwire,youjusttellhim,`Toughluck,Charlie."'

Indeed,it ispreciselyonthestrengthofthisandotherapparentlyhardnosedpassages that the church worked up its two-thousand-year love affair withexcommunication - its gleeful enthusiasm for running persistent strays off theGoodShepherd'sranch.Butsincethatwholeapproachmakeshashnotonlyofthe preceding parable of the Lost Sheep but also of the upcoming one on theUnforgiving Servant - and since I have already expressed my reluctance toconclude that the Gospel writers just dumped pericopes every which wherewithout regard to context - I amnot about to take suchan interpretation lyingdown.I inviteyourattention, therefore, towhatstrikesmeas thecrucialbitofcontext here, namely, Jesus' finalwords in verse 17: "Let him be to you as aGentileandataxcollector."

Somepeoplehaveanoddideaofwhatconstitutesfairexegesis.Tothem,theonlythingyoucandowith"Gentileandtaxcollector"isreadthewordsinthesensetheypresumablyhadfortheaverageJewofJesus'day.Accordingly,suchexegetes think that because Jesus' compatriots would have thought "outcast"when they heard the phrase, Jesus himself had to have been thinking aboutexcommunicationwhenheuttered it.But suchanapproach is a short stackofhalf-bakedwaffles.

Thefirstwaffleispreciselythefailureofthissortofexegesistopayattentionto context: Jesus has just finished talking about actively seeking outcasts, notaboutgivingthemtheboot.Therefore,evenifhewasactuallythinking"outcast"whenhesaid"Gentileandtaxcollector,"itisquiteunwarrantedtoconcludethathewastellinghisdisciplestoshunsuchtypes.Theotherwaffleisitsfailuretopayattentiontowhoistalking:JesuswasnotanaverageJew-andhewas,bynow, not an average Messiah either. His previous performances (sabbath-breaking, sniping at the establishment, hanging out with undesirables) wereunconventional in theextreme.Thus therewasat leastastrongpossibility that"Gentile and tax collector," from his mouth, might have had a non-excommunicatory meaning. Above all, though - and this, to me, clinches thecaseagainstthesetwowaffles-who,infact,weretheundesirablesJesushungaroundwith?Were theynot precisely "sinners of theGentiles" (cf.Gal. 2:15)andtaxcollectors?

Inotherwords,whosaysthatexegesisisonlyfairifit'sbasedonsomecritic'sguess about what Jesus might possibly have thought? How come what heactuallydidcan'tgoverntheinterpretation?Evenif thecriticscouldprovethatJesuscouldn'tpossiblyhavethoughtwhatItakehimtomean,sowhat?Thefactremainsthathedidmorethanjustthink;ifIwanttounderstandthesignificanceof his remarks from his life as a whole, what's to stop me? On at least oneoccasion (when he asked to have the crucifixion called off in the Garden ofGethsemane),hisactionsspokelouderthanhiswords;who'stosaythatcouldn'thavebeentrueonotheroccasionsaswell?

Consequently,IamgoingtoletJesus'actualbehaviorgovernmyreadingofthese verses: since he actively sought out the Gentiles and tax collectors headduceshereasapparentcandidatesforrejection,1proposetotakehiswordsasironic. Consider, if you will, the dynamics of the situation. Jesus has beenharping for some timeon lostness, lastness, death, and the rest; but he is alsoacutely aware that his disciples hardly understand him at all. He develops astrategy,therefore:hewillsuckerthemintorevealingtheirincomprehensionbygivingthem,ashisownseeminglyseriousteaching,astringofpropositionsthatwill sound like nothing somuch as a retraction ofwhat he's been saying.Hefollowsuphisstoryofa really indefatigableseekerof the lost -ofashepherdwho riskseverything to finda single stray -witha seriesof "rules for limitedforgiveness" thatcouldhavebeenwrittenbytheCommitteefor thePreventionofWearandTearontheRighteous.Inotherwords,thewholethingisasetup:what Jesus is about to say is so obviously at oddswithwhat he has just beensaying that even apostolic dummieswill sense the incongruity.Butwhen theytrytorespondtohisobviouslyerroneousruleswithemendationsbasedontheirinadequate grasp of what true forgiveness involves, they will be forced torecognizethattheyfailedutterlytounderstandhim.Thegambit,ascleverasitissimple,goeslikethis(WhiteisJesus;Black,thedisciples):

White:"...sotheshepherdseeksthelostsheepunconditionally."

Black:"Youdon'treallymeanthataspracticaladvice,doyou?"

White:"Okay,soI'llmakeitpractical.Forgetthefirststory.Theshepherd

inthenewparablegivesthestupidsheepthreechancestogetfound;thenhegivesuponit."

Black: "Hey, maybe that's a little tougher than you meant to be. Howabout,hegivesitsevenchances?"

White: "Aha!Gotcha!Howabout seventy times seven?Andhowaboutcheckmate?YouthoughtIdidn'treallymeanunconditionally,huh?"

That bit of whimsy, of course, catapults us straight from "Gentile and taxcollector"(Matt.18:17)tothequestionbyPeter(18:21)thatleadsJesusstraightinto the parable of theUnforgiving Servant. The intervening verses, however,whiletheyareeverybitassusceptibleofhardnosedinterpretationasthepassagewe have just dealt with, deserve at least an attempt to give them a lenientreading.

Takeverse18first:"Amen,Isaytoyouwhateveryoubindonearthwillbeboundinheaven,andwhateveryoulooseonearthwillbeloosedinheaven."Iamsurenooneneeds reminding that thispassage(alongwithJohn20:23)hastraditionallybeen thebasis for the idea that the church cannot onlygrant butalsowithholdabsolution.For therecord, though, I feelbound topointout thatthat particular doctrinal development does not seem to be consistent with thechurch'sproclamationintheNiceneCreedthatitacknowledges"onebaptismforthe forgiveness of sins." I take that phrase to mean that in baptism we areclothed,onceand for all,witha forgivenesswoven forusby Jesus'deathandresurrection. The grace of baptism, therefore, is quite fittingly referred to ashabitual grace (from "habit" as in "a nun's habit") becausewewear it, all ourliveslong,asanirremovablevestmentofforgiveness.

Accordingly, the church's creedal teaching seems to be that nomatterwhatsins we commit subsequent to baptism, every last one of them is committedinsideaneffectivesuitofpardonthatwecanneitherlosenorundo.Tobesure,sinnerscan refuse tobelieve theyarewearing thesuit -and theycaneven,byrefusingtoforgiveothers,setthemselvesatcross-purposeswiththesuit;butIdonotthinkweoughttotalkasifthechurch,onitsownmotion,hasanypowerto

removethesuitbywithholdingabsolution.(Asamatteroffact,thechurch'sownancient insistence that baptism should never be repeated, even after grave sin,seemstoargueforthesameconclusion.)

Justwhat does this passage about binding and loosingmean then?Well, ifyouacceptmyviewthatJesuswasbeingironicwhenhesuggestedthatasinningbrothershouldbegivenonlythreewhacksatforgiveness,thesewordsshowhimdroppingtheironyandsaying,seriouslyandplainly,whatwillhappenifanyonefollowssuchanunforgiving,unshepherdlikecourse.

Jesusflagsthischangeoftonebytheveryfirstwordinverse18:the"Amen"is his standard trick of speech for calling attention to an utterly seriouspronouncement."Nowlistenuprealgood,"hesaysineffect,"becauseI'vebeenstringing you along. All that plausible advice about excommunicating therecalcitrantishazardoustoyourhealth.Becauseifyougoaroundbindingyourbrother's sinsonhim, ifyou insist thatbeyond threemonthsor three thousandmilesofsinninghiswarrantyofforgivenesswillrunout-if,inshort,youtreathim like an outcast instead of joining him in his lostness as I have joinedGentilesandtaxcollectorsintheirs-thenthedeadlyruleofunforgivenesswillbeallyouhave,hereorhereafter.Butifyouloosehissins,ifyoumovetowardhim in unconditional, unlimited forgiveness, then the life-giving rule of gracewillprevail,bothnowonearthandforeverinheaven."

Therestofthepassage(Matt.18:19-20),whileabitmoreobscure,isatleastsusceptible of the same reading. "Again I say to you," Jesus continues (the"again,"Itakeit,servesasarepetitionofthe"amen");"iftwoofyouagreeonearthaboutanythingtheyask,itwillbedoneforthembymyFatherinheaven.Forwheretwoorthreearegatheredtogetherinmyname,thereIaminthemidstof them." Since these words stand just before the parable of the UnforgivingServant-andsincetheyarethecapstoneofthewholepassage(Matt.18:15-20)immediatelyfollowingthestoryoftheLostSheep-Ithinkitonlyfairtoassumethat their primary reference is to theway forgiveness seeksout the lost. (Thattheycanalsohaveothermeanings,Idonotdoubt;Iamsimplyconcernedhereto put first things first.)Accordingly, I take them tomean that if twoofJesus'disciples - if, that is, his followers in their plural capacity as his witnessing

church - agree to forgive rather than to excommunicate, then the Father willratifyandconfirmtheirdecisionwithallthepowerofhisgrace.AndhewilldothatpreciselybecausewherevertwoorthreearegatheredtogetherinJesus'name(thatis,whereverthewitnessingchurchis),thereisJesushimself,thefriendofpublicansandsinners,theGoodShepherdwholaysdownhislifeforthesheep,thebelovedSoninwhomtheFatherseeshiswholecreationforgivenandmadenew.

Beforeproceeding,though,letmeaddanoteaboutthewitnessingchurchtowhich Jesus, in my interpretation, has just referred. As I see it, the church'switness is at least threefold: kerygmatic, baptismal, and eucharistic. It iskerygmatic because the church is commissioned to proclaim the originalapostolicpreaching(ke'rygma),namely,theannouncementtotheworldofJesus'resurrectionfromthedead.ItisbaptismalbecausethechurchisconstitutedasalivingsignofthatresurrectionbythebaptisminwhichitsmembersdieandriseinJesus.Anditiseucharisticbecauseasoftenastwo,orthree,oranynumberofhisfollowers"dothisinremembranceofhim,"heispresentamongtheminallthegraciouspowerofhisdeathandresurrection.Atleasttangentially,therefore,thepassageathandends(Matt.18:20)withaeucharisticnote,andsowithonemorehintoftheinterrelationshipintheGospelsbetweendeath-resurrectionandgrace-reconciliation.

Thatbringsus,bothlogicallyandintermsofthetextitself,totheparableoftheUnforgivingServant (Matt.18:21-35).Since IhavealreadycommentedonJesus'emphasis(verses21-22)onunlimitedasopposedtolimitedforgiveness-on his tricking Peter into proposing a generous seven chances for forgivenessandthensendinghimsprawlingwithabizarreinsistenceonseventytimesseven-letmegostraighttothestory.

Jesus begins it by tying what he is about to say to the unconditionalforgiveness he has just called for. "Did touto," he says (on account of this,becauseofthis,therefore),"thekingdomofheavenislikeakingwhowantedtosettle accounts with his servants." Jesus, shrewd teacher that he is, begins bysetting up law, not grace, as the first element of the parable. This king is abookkeeper,pureandsimple:for thehonest,for theupright,andaboveall,for

thesolvent,hewillhavekindwords;butforanyoneinrealtrouble,hewillhavenocareatallexcepttogethismoneybackasbesthecan.Accordingly,whenthestone-brokeservantwhooweshimtenthousandtalentsisbroughtin(theamountofthedebtissetatanastronomicaltenmilliondollarsorsotostressitsradicalunrepayability), the king orders him to be sold, lock, stock, barrel, wife, andchildren,andrestitutiontobemade.Thereisnoforgivenessinthestorysofarandthereisnoreasontoexpectit.Itisallamatterofcutyourlossesandgetout.

But then the servant falls on his knees before his master and says, "Havepatience with me [makrothymeson, be big-hearted] and I will repay youeverything." And sure enough, the king's attitude suddenly changes. He goesstraightfromhavinghadallthemercyofaloansharktobeingasofty."Takingpity,"Jesussays(theGreekissplanchnistheis,fromsplanchna, thebowels, theseatofcompassion),"thelordofthatservantreleasedhimandforgave[apheken]himthedebt."Enterhere,therefore,gutreactionratherthanheadreaction-orifyou like, lefthanded, right-brain activity as opposed to right-handed, left-brainactivity - as the newbasis of the king's behavior.But enter here also an evenmoreimportantprinciple:theservanthastodonothingmorethanaskforgraceto get grace. It is not that he earns it by extravagantly promising to repayeverything at some future date. It is simply that the king cancels the debt forreasonsentirelyinternaltohimself.

Examinethatlastpointmoreclosely.Theservant(closetbookkeeperthatheis)nodoubtthinksthathismasterisactuallyrespondingtohisridiculousofferofrepayment.Hehas, inotherwords,notashredof thenotionofgraceinhisownmind.Likealldesperatesinners,heknowsonlythatheisinatightspotandthat he can't escape without outside help. But when he comes to imagine forhimselfwhat kind of "outsider" he needs to get him out of his bind, he can'tthink of anyone who isn't exactly like himself. Hence his con job aboutrepayment:heassumesthatthekingisnotonlyabookkeeperinterestedsolelyinmoney,butalsoastupidbookkeeperwhocan'tspotalosingpropositionwhenitslithersuptohim.Theservantknowsheneedssalvation,buttheonlysaviorhecanimagineissomeonewho,exceptfordumbluck,wouldlongagohaveendedupasmuchinneedofsavingashimself.

The king, however, responds to nothing that the servant has in mind. Heignoresthemanifestnonsenseaboutrepayment.Hemakesnocalculationsatallabout profit and loss. Instead, he simply drops dead to thewhole business ofbookkeeping and forgives the servant. Wipes the debt out. Forgets it everexisted.Does,inshort,whattheservantcouldn'tevenconceiveofdoing.Anddoyouknowwhythekingcoulddothatandtheservantcouldn't?Becausethekingwaswillingtoendhisoldlifeofbookkeepingandtheservantwasn't.Indeed,theservantwassobusytryingtoholdtogetherhisownbookkeeper'sexistence-sounabletoimagineanythingevenvaguelylikedroppingdeadtoit-thatheneverevensawwhatthekinghaddone.Allheknewwasthattheheat,whichformerlyhadbeenon,wasnowoff.Hehadn'ttheslightestnotionofwhatithadcostthekingtoputoutthefire.

You complain, perhaps, that I have once again dragged in death andresurrectionbythehairofthehead.Imakenoapology;bothofthemareintegraltothisparable.Foronething,thekingdoesindeeddietothelifehehadwhenthe story began: he goes out of the debtcollecting business altogether. Foranother, theservant's failure toperceive theking'sdeath in thefirsthalfof thestory is actually the only thing that can make sense of his otherwiseincomprehensible mercilessness to his fellow servant in the second half.Consider,therefore,thisbizarreunforgivingnessthatgivestheparableitsname.

The commonest objection to Jesus' parabolic picture of the servant'spitilessness is that it sets up a cardboard figure of wickedness. "How couldanyone outside a comic book," we ask ourselves, "actually fail to see that ifyou'vejustbeenforgivenamultimillion-dollardebt-andfreedfromslaverytoboot - youdon't first-off go and try tobeat ahundredbucksoutof somebodywho'sstillaslave?"Theunforgivingservant,however,isanythingbutacartoonvillain; he is, in fact, exactlywhat everybody else in theworld is, namely, anaverage citizen totally unwilling to face death in anyway.Not only hasn't hepaidattention tohis lord'sdeath toa lifetimeofbookkeeping;he's also totallyunwillingtoacceptthedeaththekinghashandedhiminsettinghimfree.Notethatlastpointwell:inspiteofthefactthathewasanimportantenoughservanttorunupawhoppingdebt(merestableboysdon'thaveopportunitieslikethat),hisfirstthoughtonbeingreleasedwasnothowtodietohisoldlifeandmarket

himselfinanewone.Ratheritwastogoonwithallhisbookkeepingasbefore.Hence,withdeathlesslogic,heputsthearmonhisfellowservant.Andhencehemissesthewholenewlifehemighthavelivedoutofdeath.

Andsodowe,whenwerefusedeath.JesushasnotonlysetPeterupinthispassage;hehassetusupaswell.Hehasbeensayingwithutterclaritythathe,theMessiah,isgoingtosolvetheworld'sproblemsbydying.Hisanswertooursins will be the oblivion of a death on the cross. His response to our loss ofcontroloverourdestinieswillbetoloseeverythinghimself.Whathetellsusinthisparable,therefore,isthatunlesswetooarewillingtoseeourowndeathastheonethingnecessarytooursalvation-unlesswecan,unliketheunforgivingservant,dietothegimcrackaccountsbywhichwehavejustifiedourlives-wewillneverbeabletoenjoytheresurrection,eventhoughJesushandsittousonasilverplatter.Ifwecannotfacethepricehehaspaidtofreeus,wemightaswellneverhavebeenfreedatall.

The remaining details of the parable make that clear. The unforgivingservant's fellow slaves see his unmerciful behavior and are greatly distressed.Theyunderstandwhatthekinghasdone.Theyknowthathehaslaiddownvastroyal prerogatives - that, as far as the indebted servant is concerned, he hasrolled over and played dead. And they see clearly what an outrage, what aviolationofgraceitiswhentheservantisunwillingtolaydowneventhetwo-bitprerogativeshehimselfhas.Sotheycomeandtelltheirlordallthathastakenplace;and the lord summons the servantandconfrontshimwithhis refusal todie."Youwickedservant!"heshoutsathiminanger."Iforgaveyouallthatdebtjust because you asked me to. Don't you think you should have had mercy[eleesai]onyourfellowservant,asIhadmercy[eleesa]onyou?"

In otherwords, the king sets before the servant the two scenes he has justbeenthroughandherubsthesaltofthemintothewoundoftheservant'srefusalto die. In each, there was a creditor with lawful rights; in each, a plea forpatiencefromthedebtorandapromisetorepay.Butthenthekingdriveshometheone,crucialdifference."Idiedforyou,forChrist'ssake!"hesays;"butyouwere sobusymakingplans foryour stupid life,youneverevennoticed."Andthereforethekingpronouncesjudgmentonhim.Becausetheservanthaschosen

alosinglifeinsteadofagraciousdeath,thekingcondemnshimtojustthatlife:hedelivershimtothetorturers, tobetormenteduntilhepaysthedebt-whichmeans, obviously, for his whole life, until death itself does for him what herefusedtodoonhisown.

Jesus thenends theparablewithaconfirmationof thatsame judgment:"SoalsomyheavenlyFatherwilldotoyou,ifyoudonoteachforgiveyourbrotherfromyourheart."Interestingly,therefore,thisparableofgraceendsasaparableofjudgmentaswell-anditmakesclear, longbeforewegettotheparablesofjudgment themselves, the only basis on which anyone will be finallycondemned.Noneofourdebts-noneofoursins,noneofourtrespasses,noneofourerrors-willeverbeanobstacletothegracethatraisesthedead.Atthemost,theywillbe themeasureofourdeath,andassoonaswedie, they toowillbedead,becauseourLordtheKinghasalreadydiedtothem.Butifwerefusetodie-andinparticular,ifweinsistonbindingothers'debtsupontheminthenameofourownrighttolife-wewill,bynotlettinggracehaveitswaythroughus,cutourselvesofffromeverknowingthejoyofgraceinus.

In heaven, there are only forgiven sinners. There are no good guys, noupright,successfultypeswho,bydintoftheirownintegrity,havebeenacceptedinto thegreat countryclub in the sky.Thereareonly failures,only thosewhohaveacceptedtheirdeathsintheirsinsandwhohavebeenraisedupbytheKingwhohimselfdiedthattheymightlive.

But inhell, too, thereareonlyforgivensinners.Jesuson thecrossdoesnotsort out certain exceptionally recalcitrant parties and cut them off from thepardonofhisdeath.Heforgivesthebadnessofeventheworstofus,willy-nilly;and he never takes back that forgiveness, not even at the bottom of thebottomlesspit.

Thesoledifference,therefore,betweenhellandheavenisthatinheaventheforgivenessisacceptedandpassedalong,whileinhellitisrejectedandblocked.Inheaven,thedeathofthekingiswelcomedandbecomesthedoorwaytonewlifeintheresurrection.Inhell,theoldlifeofthebookkeepingworldisinsistedonandbecomes,forever,thepointlesstortureitalwayswas.

There is only one unpardonable sin, and that is to withhold pardon fromothers.Theonlythingthatcankeepusoutofthejoyoftheresurrectionistojointheunforgivingservantinhisrefusaltodie.

CHAPTERSIX

LosingasWinningTHEPROLOGUETOTHEGOODSAMARITAN

n our study of Jesus' parables up to this point, I have used theMattheansequence of events andmaterials asmy principal source; now, however, it istimetochangeguidesandfollowLuke.Thefirstreasonforthischangeissimplyprocedural:at theoutset, Imadeadecision tofollowthenumberingsystemoftheAlandSynopsisinestablishingthesequenceoftheparables.Toreviewthatsequencebriefly,theparablesofthekingdom(Alandnos.122-134-dealtwithin a previous volume) all occurwithin the larger context of Jesus'ministry inGalilee (Alandnos. 30-173). In addition, theparablesofgracewehave so farexamined in this volume (namely, Aland nos. 144-173) fall into that same,primarilyMattheanframework.

But with Aland no. 174 (the decision to go to Jerusalem, Luke 9:51), webegin tofollowthepredominantlyLukanaccountofJesus' leavingGalileeandundertakinghislast journeytoJerusalem.Notonlydoestheensuingcollectionof materials (which extends all the way to the triumphal entry: Luke 19:28;Alandno.269)containthebulkofJesus'parablesofgrace,italsoshowsJesus"settinghisface"togotoJerusalem.Inotherwords,bytheveryjuxtapositionofsayingsanddeedsintheLukannarrative,therestoftheparablesofgracearesetmoreandmoreclearly in the lightofJesus' conviction thathismissionwill befulfilledinthemightyactofhisdyingandrising.

Indeed,itisjustthatjuxtapositionthatisthesecondandsubstantivereasonforthechangeoverfromMatthewtoLuke.Uptillnow,Jesushasmostlytalked-and talked, as it were, with the clutch of his redeeming death not yet fully

engaged. True enough, he has proclaimed a radically left-handedmessiahshipandhehasadumbrated itsdarkmysteriousnessbyaconstant flowofconceptslike lastness, lostness, leastness, littleness, and death. But from now on, itbecomes obvious that he is determined to push his insistence on losing-as-winning,onweaknessas-strength,allthewaytoitslogical,acted-outconclusioninhisowndeathandresurrection.Accordingly,asweapproachthenextoftheparables of grace (theGoodSamaritan:Luke10:25-37;Alandnos. 182183), Iwant to spend a shortish chapter showing how this note ofmystery-finally-in-gearmanifests itself inLuke'sbuildupto thatparable(Luke9:51-10:24;Alandnos.174-181). Inparticular, Iwant todemonstratehow,evenat this relativelyearlystageinthefinal journeytoJerusalem,Jesushimselfisalreadyclearthatdeathandresurrectionisinfactthekeytotheoperationofgrace.

The first passage in this section is a singleverse,Luke9:51.But for all itsbrevity,itcontainsnotonebuttwostrikingreferencestothemysteryofdeath-resurrection: "And when the days of his being received up [tds hemeras tesanalempseos autou] drew near, he set his face to go to Jerusalem." The nounandlempsis(atakingorreceivingup)occursintheNewTestamentonlyatthispoint.Thereare,however,nineoccurrencesof theverbanalambdnein (to takeup),fiveofwhich(Mark16:19;Acts1:2,11,22;and1Tim.3:16)refertoJesus'ascensionintoheaven.Plainly,then,sinceLukeistheauthorofActs(anduses,in Acts 1:22, practically the same phrase, namely, "the day onwhich hewastakenup"),Luke'sallusiontotheascensioninthepassageathandisashorthandwayofsumminguptheentiremysteryofdeath-resurrectionthatJesushascometo reveal. Similarly, the "setting of his face toward Jerusalem" has the samemystery as its primary reference. It harks back to Luke's account of thetransfiguration(9:30-31),inwhichMosesandElijah"appearingloryandspeakof [Jesus] exodus that he was about to accomplish at Jerusalem." As Lukehandlesthisone-verseintroductiontothelastjourneytoJerusalem,therefore,itis pregnant with the mystery about to be made manifest. It may have beenenough for Matthew (19:1-2) and Mark (10:1) to present the bare details ofJesus'leavingGalileeforJudea.Luke,however,headedasheisforasuccessionof parables that will positively harp on death-resurrection, cannot let thismomentofdecisionpasswithoutenduingitwiththefullauraofthemystery.

Thenextpassagewecome to (Luke9:52-56;Alandno.175) tellsof Jesus'rejection by a Samaritan village to which he sent messengers, presumably tomake arrangements for a stop during the journey to Jerusalem. "They did notreceivehim,"Luke says, "becausehewasobviouslygoing toward Jerusalem."Jesus, in other words, having already been rejected by the Jewish authoritiesbecauseheassociatedwithoutcasts(andinparticular,withSamaritans-cf.John4:9), is now rejected by the very outcasts for whom he jeopardized hisrespectabilityinthefirstplace.

It is a rerunof theold,disgracefulhuman story: all ofus, even the rankestoutsiders,feelbetteraboutourselvesifwecankeepsomeoneelsefurtheroutsidethanweare.Thelastethnicgroupadmittedintothevolunteerfiredepartmentisthe very squad that turns, rumps together, horns out, to reject the next groupstrugglingupthesocialladder.Jesuscametosavealostandlosingworldbyhisownlostnessanddefeat;butinthiswideworldoflosers,everyoneexceptJesusremains firmly, if hopelessly, committed to salvation by winning. It hardlymatterstousthatthevictorieswefakeforourselvesaretwo-bitvictories,orthatthe losses (and losers)we avoid like the plague are the only vessels inwhichsavinggracecomes;wewilldoanythingratherthanfaceeitherthebankruptcyofourwealthortherichnessofourpoverty.

Andwhatthenisitthatwedowhenwethusdisregardourtruewealth?Wedelude ourselves into thinking that our own salvation can be achieved bykeeping books on others. The Samaritans wrote Jesus' name down in red inkbecausehefellshortintheirreligiousaudit;thePhariseeinJesus'parablelookeddownatthepublicanandthankedGodthathehimselfwasnotacrook.Andwedothesame:"IknowI'mnoprize,butatleastI'mbetterthanthatlecher,Harry"-as ifputtingourselvesat theheadofawholecolumnmarching in thewrongdirection somehowmade us less lost than the rest of the troops. It would befunnyifitwerenotfatal;butfatalitis,becausegraceworksonlyinthosewhoaccept their lostness. Jesus came to call sinners, not the pseudo-righteous; hecametoraisethedead,nottobuydrinksforthemarginallyalive.

It isnotjusttheSamaritans,though,whosebookkeepingleadsthemtomissthepointofJesus'determinationtogotoJerusalemanddeath.InLuke9:54,his

disciplesJamesandJohnturnouttobenobetter.EventhoughtheyhaveheardeverythingJesushassaidaboutlostness-eventhoughtheyhavebeenthebuttofhisironyaboutGentiles,taxcollectors,andotheroutcasts,andeventhoughtheyhave heard his words to Peter about unlimited forgiveness - they stillinstinctivelyresorttosalvationbybookkeeping.ConfrontedwiththeSamaritanvillage'srejectionoftheJesustheyhaveacceptedastheMessiah,theonlythingtheycanthinktodoiseventhescore."Lord,"theyaskhim,"doyouwantustobidfirecomedownfromheavenandconsumethem?"Theysayineffect,"We'retheoneswhoarewinnerswhenitcomestoMessiah-watching;let'sjustgetthisvillagefuloflosersoutofthegamewithonegood,hotblast."Yettheywerenotwinners: they themselves consistently failed to understand Jesus' plain wordsabouthiscomingdeath.Itwouldonlybemuchlater,after theyhadseenJesushimselfdeadandrisen,andaftertheycametoseethemselvesasdeadandriseninhim,thattheywouldreallybewinners.Andevenatthat,mostofthemwouldwinonlybymartyrs'deaths-bytheveryloss,ironically,thattheywereinsuchahurrytoinflictontheSamaritans.

ButJesussimplyturnsandrebukesthem(Luke9:55).Theearliestmanuscripttradition does not record the substance of the rebuke, but there is a less wellattestedtraditionthatgivesitasfollows:"Andhesaid,Youdonotknowwhatmannerofspirityouareof.FortheSonofmandidnotcometodestroymen'slives but to save them."' In either case, Jesus says a firm no to their wholeconception of how the plan of salvationworks.He tells them they are talkingaboutsomethingonehundredandeightydegreesopposedtowhathehimselfhasin mind. In short, he unceremoniously shuts them up, leaving them with yetanother proof that they are losers, and yet another invitation to accept theirlosingstatusratherthanrejectit.

TherestoftheLukanprologuetotheparableoftheGoodSamaritancanbedealt withmore briefly; I will note only the points at which it reinforces thethrust of the argument I havebeenmaking. In 9:57-62 (Alandno. 176), Jesuseffectivelythrowscoldwateronthreewould-befollowers.Thefirstof themisapparentlyanenthusiastwhothinksthatjoiningupwithJesusonhisjourneytoJerusalemwill landhimunambiguouslyonawinning team."Iwill followyouwhereveryougo,"themantellsJesus-towhichJesusreplies,"Foxeshaveholes

andbirdsoftheairhavenests,buttheSonofmanhasnowheretolayhishead."Score another point for Jesus as the divine loser, and for lostness as thetouchstoneofdiscipleship.

The second and third characters have a slightly different view of whatfollowing Jesus will involve. Number two accepts Jesus' invitation but wantspermission first to go and bury his father; number three feels he should beallowed to say a proper good-bye to his family before setting out. To both ofthem,Jesussaysthatallsuchbehaviorisnowirrelevant."Letthedeadburytheirowndead," he tells the one, "but as for you, go andproclaim the kingdomofGod."Andhetellstheother,"NoonewhoputshishandtotheplowandlooksbackisfitforthekingdomofGod."Inotherwords,itisnotonlythatthehumanrace'sbusiness-as-usualdesire tobeon thesideofawinner is inappropriate toJesus'mission; it's thatnoneofourusualbitsofbusiness,howevervirtuousorproper,hastheleastbearingonthemysteryofredemption."Followme,"hesaysflatly."Followmeintomydeath,becauseitisonlyinmydeathandresurrectionthatthekingdomcomes.Alltheotherticketstothefinal,reconciledparry-allthemoral, philosophical, and religious admission slipsonwhichhumanityhasalways counted - have been cancelled.Nothing counts now except being last,least,lost,little,anddeadwithme.Buythat,andyou'rehomefree;buyanythingelseandyou'reoutinthecold."

AndLukefollowsupthatunvarnishedadvicewithanepisodethathasevenless of a sensible, protective coating on it. In 10:1-12 (Aland no. 177), Jesusappointsseventyothersandsendsthem,twobytwo,intoeverytownandplacewherehehimselfisabouttocome."Theharvestisplentiful,"hetellsthem,"butthe laborers are few" (as well they would be, since no one in his right mindwouldwillinglysignonwithaMessiahdeterminedtogethimselfkilled).Andasif that weren't enough, he tells them that their own mission will be just asuseless:"Isendyououtaslambsinthemidstofwolves"(inotherwords,aslostsheepwhosemostimportantcredentialswillbepreciselytheirlostnessandtheirwillingness, in the face of the world's unrelenting wolfishness, to end up assomebody else's dinner). All of which he reinforces by his advice to take nomoney,nosuitcase,noshoes,andtotalktonooneontheroad.Thinkofit.Hesendsthemoutwithnomoreofthetrappingsofpersonalstatusthanacorpsehas

when it's being shipped home for burial. And when they finally do get tosomeone's house, they are simply to wish it peace and stay there, eating,drinking, and doing whatever comes along. They are, in short, to be emptyvessels, personalities whose contents of initiative and self-determination havebeenpoureddownthedrainofJesus'ownlostness.

Butthen(inLuke10:1-16;Alandnos.177-179),Jesusdriveshomethecoffinnailoflostnesswithaseriesofharshblows.Hetellstheseventy(inverses10-12) that in the entirely likely event that their prospective hosts reject them asfreeloadinglosers,theyaresimplytoshakeoffthedustofthetownagainsttheirrejectorsand tell them,"Tough luck,winners;you justmissed thekingdomofGod."Next,hefollowsthatup(inverses13-15)bypronouncingwoesonthreeofthecities-Chorazin,Bethsaida,andCapernaum-thathadjustrejectedJesushimself as a loser.And finally (in verse 16), he unequivocally identifieswhatwill happen to themwithwhat has happened andwill happen to himself. "Hewho hears you, hearsme" (that is, anyonewho accepts your lostness acceptsmine), "andhewho rejectsyou rejectsme, andhewho rejectsme rejectshimwhosentme"(inotherwords,losingisthenameofGod'sgameandit'stheonlygameintown:followme,orfollownothing).

In the final verses of this section (Luke 10:17-24;Aland nos. 180181), theseventyreturnwithjoy,saying,"Lord,eventhedemonsaresubjecttousinyourname" - thusmissing almost completely the point of the saving emptiness hesent them out tomanifest. Jesus - used, by now, to such dunderheadedness -calmlycorrectsthem."Sure,"hesaysineffect;"Igaveyouallkindsofpower:oversnakesandscorpionsandoverall thepowerof theenemy.Butnomatterwhatyouthink,kiddies,suchright-handedpowerisnotwhatit'sallabout.Youshouldberejoicingonlythatyournamesarewritteninheaven"-whichmeans,ifwemaypushthis left-handed,strength-out-of-weakness interpretationall thewaytotheendoftheNewTestament,intheLamb'sbookoflife,thatis,inthefinal roster of lost sheep written by none other than the great Lost SheepHimself.

If that strikes you as an unwarranted extension of Jesus' remarks, considerwhat comes immediately afterward in verses 21-24. "In that same hour, he

rejoiced in theHolySpirit and said, Ì thankyou,Father,Lordof heaven andearth, that you have hidden these things from thewise and understanding andrevealedthemtobabes[nepiois]."'Afterallthetalkandallthegrimnessofthejourney, Jesus reposes himself in the heart of his mission - in that perfectintimacyhehaswiththeonewhosenthim-andhesingsthereofthelittlenessand the leastness by which the Father wills to reconcile all things to himselfThen finally, turning to the disciples, he says to them privately (even theirincomprehensionnowseemingtohimjustonemoreinstanceofsavinglostness),"Blessedare theeyes thatseewhatyousee!For I tellyou thatmanyprophetsandkingsdesiredtoseewhatyouseeanddidnotseeit,andtohearwhatyouhearanddidnothearit."

There isastunningLatinprayer toSt.Joseph thatpicksupon this textandprovides the perfect conclusion to everything I have been trying to say. "Ofelicem virum," it begins: "0 happy man, blessed Joseph, to whom God wasgiven-whommanykingsdesiredtoseeanddidnotsee,tohearanddidnothear-notonlytoseeandtohear,buttocarry,tokiss,toclothe,andtocarefor."Doyougrasp thepicture? Joseph is theperfectparadigmofourownblessedness.All the things hidden from the wise and understanding (that is, from all thewinnerswhoeverlived)arerevealedtobabes-tothelast,theleast,thelost,andthelittle- intheultimatelittlenessofGod'sHolyChild,Jesushimself.Joseph,therefore,ispreeminentlyanemptyvessel.Afatherwho,accordingtotradition,did no begetting, a simple carpenterwho understood almost nothing andwhodiedbeforehecouldunderstandmore,heranksnowaboveprophetsandkingspreciselybecause, inhisownemptiness,he carried,kissed, clothed, andcaredfortheonewhoemptiedhimselfforoursakes.

Andwearecalledtodothesame.WearenotsavedbywhatJesustaught,andwearecertainlynotsavedbywhatweunderstandJesustohavetaught.WearesavedbyJesushimself,deadandrisen."Followme,"hesays.Itistheonlywordthatfinallymatters.

CHAPTERSEVEN

TheFirstoftheMisnamedParablesTHEGOODSAMARITAN

nitsimmediatecontext,theparableoftheGoodSamaritan(Luke10:29-37;Aland no. 183) is put forth as Jesus' answer to a question posed by a lawyer(Luke10:25-28;Alandno.182).AsLukerelatestheepisode,JesusiseitherstillinSamariaorperhapsalreadysomedistanceintoJudea;inanycase,heisonhiswaytoJerusalem,andhencetohispassionanddeath.InMatthewandMark,bycontrast, thequestion isasked inHolyWeek,sometimebetween the triumphalentry and the crucifixion (Matthew has it at 22:34-40,Mark at 12:28-34). InMatthew,itisasked(asinLuke)byalawyer(nomikos),andinMark,byoneofthescribes(grammateon);onlyLukeincludestheparableoftheGoodSamaritanaspartofJesus'response.

Thisdifferenceofplacementisofsomeimportancetomyinterpretation.HolyWeek,asfarasJesus'teachingactivitieswereconcerned,wasthetimewhenheputforthnearlyallofhisparablesof judgmentasdistinctfromhisparablesofgrace.Hewas knowingly and deliberately headed for an imminent and unjustdeathandhefoundhimselfengagedinakindofweek-longfencingmatchwiththe religious authorities. Their hope was to catch him in some actionabledisagreementwith the Jewish law;his goalwas toprovide themwithno suchgrounds-togivethemnoalternativebuttoproceedagainsthimillegally.ThusinMatthew,thelawyertriestotrickJesus(theverbispeirdzein)intovoicingapresumablyheterodoxviewofwhichcommandmentinthelawwasthegreatest.InMark, thescribe(oneof thePharisees)whoasks thequestionhasaslightlydifferent and perhaps more kindly program in mind: having just heard Jesustrounce theSadducees (and thusvindicate thePharisees) inanargumentaboutthe resurrection at the last day, he seems intent on providing Jesus with anopportunity tomakeyetanother respectablypharisaicpronouncement. Inboth,

however, Jesus simply answers from Scripture, quoting Dent. 6:4-5 and Lev.19:18. Love of God, he says, is the first and great commandment; love ofneighbor,thesecond.Theresponseiscorrect,minimal,andaboveall,cagey.

In Luke, however, Jesus does not answer the question directly. Rather, hemaneuvers the lawyer (nomikos) into the position of answering it himself andthen uses the man's predictably orthodox reply as a springboard into thedistinctly unorthodox parable of the Good Samaritan. Jesus, in other words,seemstohaveadifferentagendainLukethanhehasintheothertwosynoptics.Heapparentlyfeelsnoneedtobeguardedaboutlegalities.Rather,heseemsbenton leading the lawyer into an understanding of the themes (namely, lastness,lostness,leastness,littleness,anddeath)thathehasbeendevelopingeversinceheleftGalileeforJerusalem-whichthemes,obviously,aretheveryonesIhavechosentoputforthastheinterpretativetouchstonesofalltheparablesofgrace.Insummary,therefore,IamabouttomakeasmuchasIpossiblycanofLuke'sremarkable transposition of the lawyer's question from Holy Week to theJerusalem Journey. There will be little or no judgment orientation in whatfollows here; instead, the grace thatworks by finding the lost and raising thedeadwillgovernall.

The lawyer begins (Luke 10:25) by standing up and addressing Jesus."Teacher,"hesays,"whatshallIdotoinheriteternallife?"Jesus'reply,atleastattheoutset,seemstobeeverybitascageyashisreplyinMatthew.Intheoldrabbinic traditionhe turns thequestionbackon thequestioner. (I cannot resistparaphrasingWoodyAllen's classic formulationof thegambit: Inquirer: "Whydoes a Rabbi always answer a questionwith a question?" Rabbi, after a longpause: "Why shouldn't a Rabbi always answer a question with a question?")Accordingly,Jesusaskshim,"Whatiswritteninthelaw?Howdoyouinterpretit?"

Why does he take this tack? Why is he so guarded at this point in thedialogue, when he will so shortly unburden himself of a parable that isunguardedlyoffensiveinitsexaltationofaSamaritanheroovertworespectablereligioustypes?Ithinkitisbecauseatthebeginningoftheirexchangehedetectsacertainhostility in the lawyer'smotives.Luke, in fact,givessomesupport to

thisviewwhenheintroducestheman'squestion:"Behold,acertainlawyerstoodup,puttinghimtothetest"(theverbisekpeirdzein).Jesus,ofcourse,haslongbeenawareoftheestablishment'shostilitytowardhim:asearlyasMark3:6,thePharisees and the Herodians were trying to figure out a way to destroy him.Hence,when yet another establishment type asks him a religious question, herespondsinstinctivelywithcaution.

Yetthelawyer'smotiveswerepossiblynothostileatall.Hisquestionabouteternallifemaywellhavebeensincere;andinanycase,Jesus'reply(including,especially,theparableoftheGoodSamaritan)certainlyseemstorespondmoretoasincereinterestthantoanimpliedthreat.Butwhatexactlywasthatinterest?OnwhatbasiscouldanexpertintheTorahhavecometothinkthatJesusmightactuallyhavesomethingreligiouslyimportanttosay?Well,perhapsonthebasisof his having heard Jesus' recent and mysterious exaltation of losing overwinning, of being last instead of first. Perhaps he overheard Jesus' remarks towould-be followers (Luke9:57-62) -orpossibly,hisprayerof rejoicing in theHolySpirit(Luke10:21)inwhichhethankedtheFatherthathehad"hidthesethings from the wise and understanding and revealed them to babes."Admittedly, Luke does not easily give up his own suspicions: even after thelawyer has answered his own question by quoting the summary of thedeuteronomicandleviticallaw-andevenafterJesushasgivenhimapeaceablepat on the back ("You have answered correctly; do this and youwill live") -Lukestillprefacesthelawyer'snextquestion("Andwhoismyneighbor?")withthehostilecomment,"Buthe,wantingtojustifyhimself..."

In any case, by the time Jesus actually starts addressing the question ofneighbor in theparableof theGoodSamaritan,hehimself seemsdefinitely tohavedroppedhisguard.AsIreadhim,hehasdecidedtodealunsuspiciously,ifprovocatively, with what he takes to be a mind honestly curious about themysteryof lostness.Needless to say, other interpretationsof this sequence arepossible.Butwhatconvincesmeof thevalidityof theone Iammaking is thecontentoftheparableitself.TheGoodSamaritanisaveritablepaeantolostness,outcastness,andeven,inacertainsense,death.

IsupposeIhadbestlaymycardsfaceuprighthere.Tome,thecentralfigure

in theparable isnot theSamaritan.He issimplyoneof the threecharacters inthestorywhohavetheopportunitytodisplayneighborlinessasJesusdefinesit.Thedefiningcharacter-theonetowhomtheotherthreerespondbybeingnon-neighbor or neighbor - is themanwho fell among thieves. The actualChrist-figure in the story, therefore, is yet another loser, yet another down-and-outerwho, by just lying there in his lostness and proximity to death (hemithane,"practicallydead,"isthewayJesusdescribeshim),isinfacttheclosestthingtoJesusintheparable.

Thatrunscounter,ofcourse,tothebetterpartoftwothousandyears'worthofinterpretation,but I shall insist on it.Thisparable, like somanyofJesus'mosttelling ones, has been egregiously misnamed. It is not primarily about theSamaritanbutaboutthemanontheground(justastheProdigalSonisnotabouta boy's sins but about his father's forgiveness, and just as the Laborers in theVineyard is not about the workers but about the beneficent vineyard-owner).This means, incidentally, that Good Samaritan Hospitals have been likewisemisnamed.Itisthesuffering,dyingpatientsinsuchinstitutionswholookmostlike Jesus in his redeeming work, not the doctors with their authoritarianstethoscopes around their necks. Accordingly, it would have been much lessmisleading to have named themMan-Who-Fell-AmongThievesHospitals. Butthen themedicalprofessionmightsense libel insuchanattemptat theologicalcorrectness.Backtomyargument.

WhatIammostconcernedtoskeweratthispointispreciselythetheologicalmischiefcausedbythemisnamingofthisparable.CallingittheGoodSamaritaninevitablysetsupitshearerstotakeitasastorywhoseherooffersthemagoodexample for imitation. I am, of course, aware of the fact that Jesus ends theparablepreciselyon thenoteof imitation:"You, too,goanddo likewise."Butthecommon,good-worksinterpretationoftheimitationtowhichJesusinvitesusall too easily gives the Gospel a fast shuffle. True enough, we are called toimitation. But imitation of what, exactly? Is it not the imitatio Christi, thefollowingofJesus?Andisnotthatfollowingofhimfarmorethanjustamatterofdoingkindacts?Isitnotthefollowingofhimintotheonlymysterythatcansavetheworld,namely,hispassion,death,andresurrection?Isitnot,toutcourt,thetakingupofhiscross?

Therefore,ifyouwanttosaythattheparableoftheGoodSamaritantellsustoimitatetheSamaritaninhissharingofthepassionandnear-deathofthemanwhofellamongthieves-ifyouwanttoreadhisselflessactionsassomanywaysinwhichhetooktheoutcastnessandlostnessoftheChrist-figureonthegroundintohisownoutcastandlosinglife-thenIwillletyouhaveimitationasoneofthemainthemesoftheparable.ButpleasenotethatsuchaninterpretationisnotatallwhatpeoplegenerallyhaveinmindwhenthesubjectofimitatingtheGoodSamaritan is broached to them.What theirminds instantly go to is somethingquitedifferent,somethingthatisutterlydestructiveofthenotionofagracethatworks only by death and resurrection. Becausewhat they imagine themselvescalledupontoimitateisnotamysteryof lostnessanddeathgraspableonlybylefthanded faith; rather, it is amere plausibility - a sensible if slightly heroiccareerofsuccessfulcare-givingbasedontheperformanceofrighthandedgoodworks.

Whatiswrongwiththat?Quitesimply,itblowstheGoodNewsrightoutofthewater.Foriftheworldcouldhavebeensavedbyprovidinggoodexamplestowhich we could respond with appropriately good works, it would have beensavedanhourandtwentyminutesafterMosescamedownfromMt.Sinai."Foriftherehadbeenalawgivenwhichcouldhavegivenlife,verilyrighteousnessshouldhavebeenbythelaw.Butthescripturehathconcludedallundersin,thatthepromiseby faithofJesusChristmightbegiven to them thatbelieve" (Gal.3:21-22,KJV).Doyouseetheproblem?Salvationisnotsomefelicitousstatetowhichwe can lift ourselves by our own bootstraps after the contemplation ofsufficiently good examples. It is an utterly new creation into which we arebroughtbyourdeathinJesus'deathandourresurrectioninhis.Itcomesnotoutofourownefforts,howeverwell-inspiredorsuccessfullypursued,butoutoftheshipwreck of all human effort whatsoever. And therefore if there is anyministeringtobeimitatedintheGoodSamaritan'sexample,itistheministrytoJesus inhispassion,as thatpassion is tobe found in the leastofhisbrethren,namely, in the hungry, the thirsty, the outcast, the naked, the sick, and theimprisoned inwhomhedwellsand throughwhomhe invitesus tobecomehisneighborsindeathandresurrection(seetheparableoftheGreatJudgment,Matt.25:31-46).

But that dark invitation is so far removed from the glittering generality ofsalvationbyimitatinggoodexamplesthatIthinknow,perhaps,youcanbegintosee what I am getting at. Neither the Samaritan nor, a fortiori, Jesus is anexampleofsomebroader,savingtruthaboutthepowerofhumanniceness.Jesusisanexampleofnothingofthesort.Heistheincarnationoftheunique,savingmysteryof death and resurrection.Wedonotmove fromhim to somedeeperrealitycalledloveorgoodnessthatwillfinallydothetrickandmaketheworldgoround.Nohumanvirtues,howeverexaltedorassiduouslypracticed,willevermakethatcut.Love,aswesoregularlymismanageit,isthelargestsinglefactorinmakingourpersonalworldsgodownthedrain:psychiatrists'couchesarenotkeptwarmbypatients complainingof thedepredationsof total strangers.Andgoodness,aswesoself-interestedlydefineit,isthemainspringofallthereallygreatevilsoftheworld.TheexterminationofsixmillionJews,forexample,wasdonepreciselyinthenameofaperversevisionofgoodness-ofatotallyAryansocietythatwouldbringinthemillenniumjustassoonasthenon-Aryanswereweeded out. Rather, we move from the disasters of our loving and thebankruptcies of our goodness into the passion ofJesuswhere alonewe can besaved.Nicenesshasnothingtodowiththepriceofoursalvation.

Besides,aseveryoneknows,niceguysfinishlast.GoodSamaritansaresuedwithalarmingregularity;andifoneofthemdoesmanagetostayoutofcourt,heprobablygoeshomeandlosesallthebenefitsofhisgoodnessinafightwithhiswifeoverputtingsomedeadbeat'sexpensesonVisa.Scripturehathconcluded-lockedup-allundersin.Theentailofoursinfulnesscannotbebrokenbygoodexamples,evenif,perimpossible,wecouldfollowthem.Quitethecontrary,theGospel saysclearly thatwecanbesavedonlybybadexamples:by thestupidexampleofaSamaritanwhospendshislivelihoodonaloser,andbythehorribleexample of a Saviorwho, in an excruciating death, lays down his life for hisfriends.

Give me that and I will let you have the Good Samaritan as a model forbehavior.But exampleme no nicer examples. The troops have been confusedenough for two thousandyears.Wedon'tneedevenanotherminute'sworthofsermons about good works. On to the parable, then, for a look at its detailsthroughfresheyes.

"A certain man," Jesus says, "went down from Jerusalem to Jericho."Consider first the physical remarkability of the journey. It is downhill all theway. Jerusalem stands 2,500 feet above the level of the Mediterranean andJericholies825feetbelowit.That'sadropofthebetterpartofthree-fifthsofamileandittakesthemaninquestiondownintoincreasinglydepressingterritory.Withoutmakingtoomuchofit,IamdisposedtotakeJesus'postulationofsuchadescent as a parable in itself of his own downhill journey to his passion anddeath,andthusintothelastness, lostness,etc., thathenowseesastheheartofhissavingwork.Andasiftounderscoretheallusion,headdsawholestringofdetailsthatmarkthemanasaloserparexcellence:"hefellamongthieveswhostripped him and beat him up and went away, leaving him half dead." ScoreseveralpointsformynotionthatthemanwhofellamongthievesistheauthenticChrist-figureintheparableoftheGoodSamaritan.

"Bychance,"Jesuscontinues,"acertainpriestwasgoingdownthatroadandwhenhesawtheman,hepassedbyontheotherside."Sotoo,Jesussays,didaLevitewhenhecametotheplace.Notethenatureofthesefirsttwocandidatesfor the possible role of neighbor to the unfortunate who is this parable'ssurrogatefortheMessiah.Jesusistalking,ofcourse,toalawyer,aninterpreteroftheTorah;butthepeopleheadducesatthispointdonotexactlycorrespondtothe lawyer. True enough, they owe their respective callings to the Torah; buttheyarefar less involved in interpreting it than theyare inoffering the templesacrifices it enjoins. Jesus' reference here, therefore, may well be at least aglancing one to thewhole sacrificial system conceived of as an instrument ofsalvation. Consider the picture: two official representatives of atonement asunderstood by the religious authorities ofJesus' day find themselves unable orunwillingtoseeawoundedloserashavinganyclaimontheirattentionoranyrelevancetotheirwork.Inshort,theythinkofthemselvesaswinners.Theyhavealltheirvocationalducksinarowandtheyseenopointinallowingeithertheirlives or their spiritual,moral, or physical plans for the season tobe ruinedbyattentiontosomeoutcast.HowlikethereactionJesushimselfreceived!Hecametohisowncountryandhisownpeopledidnotreceivehim(John1:11).Hewasdespisedandrejected(Isa.53:3)fordyingasacommoncriminal.Hehimself,inotherwords,wasasunrecognizableaChrist-figureas themanwhofellamong

thieves.Admittedly, itwas eventually claimedofhim thaton the thirddayherosefromthedead.Butrisingfromthedeadwasa totally insufficientapologyfortheabysmallybadmessianictastehehadshownbydyinginthefirstplace.RealMessiahsdon'tdie.

Finally, though, Jesus brings on the Good Samaritan. Note once again thenatureofthecharacterintroducedasthemanofthehour:heisanoutcastcometodealwithanoutcast,alosercometoministertoanotherloser.Themanwhofell among thieves presumablywas a Jew; therefore, if either the priest or theLevitehadbotheredtomakehisacquaintance,theywouldhaverecognizedhimas one of their own. But since the shipwreck of his life had made himunrecognizable to them, he might as well (as might Jesus in his dereliction,please note) not have been a Jew at all. He, like Jesus, seemed onlyreproachable. They could not bring themselves to go forth out of their safetheological and psychological camp tomeet him and bear his reproach (Heb.13:13).

ButtheSamaritan,alreadyunderreproachhimself(cf.John4:9),hasnosuchproblem.Instead,hegoestothemanontheground-thesurrogatefortheSavior-andheinvolveshimselfinhispassion.Hebindsuphiswounds,pouringinoilandwine-allactsofkindness,tobesure,butalsoactsthatanynormalpersonwouldfindinconveniencing,distasteful,anddepriving,nottomentionexpensiveofbothtimeandresources.Moreover,heputsthemanonhisownanimal,thuseffectivelydyingtohisowncomfortandtowhateverprospectshemayhavehadof accomplishinghis journey ingood time.Next, hebringshim to an inn andtakescareofhimforthewholenight,furtherinterruptinghisownprogressandfrustrating his travellingman's dearestwish, namely, a peaceful Scotch in themotelbarandanearly,quietbedafteraharddayontheroad.Andasifallthatweren't enough, he gets up in themorning, goes down to the front desk, andbooks themugging victim in for an indefinite stay, all expenses paid - room,meals, doctors, nurses, medicines, health club, and limo if needed - and noquestionsasked.Tosumitup,he laysdownaverygoodapproximationofhislife for someone who isn't even his friend, simply because he, as an outcast,finallyhasfoundsomeonewholivesinhisownneighborhood,namely,theplacewherethediscardsofrespectablereligiosityareburnedoutsidethecamp(again,

Heb.13:11-13)-thedump,inotherwords,towhichareconsignedthelast,thelost,theleast,thelittle,andthedead.

Andhavingsaidallthat,Jesusinvitesthelawyertoanswerhisownquestion."Whichoneofthesethree,"heasks,"seemstoyoutohavebeenaneighbortotheonewhofellamongthieves?"It isasetup,ofcourse,andthelawyergivestheonlypossiblereply:"Hewhoshowedkindnesstohim"-whichleadsJesustothepunchlineoftheparable,"Yougoanddothesame."

As I said, I take that to be light-years away froman exhortation to generalhumanniceness.Jesus'wholeparable,especiallywithitspilingupofdetailafterdetailofextreme,evenirrational,behavioronthepartof theSamaritan,pointsnottomeritoriousexercisesofgoodwillbuttothesharingofthepassionasthemainthrustof thestory.Whatis tobeimitatedintheSamaritan'sactionisnothismoraluprightnessindoinggooddeedsbuthisspiritualinsightintothetrulybizarreworkingof themysteryof redemption.The lawyer is toldby Jesus, ineffect,tostoptryingtoliveandtobewillingtodie,tobewillingtobelostratherthantobefound-tobe,inshort,aneighbortotheOnewho,intheleastofhisbrethren,isalreadyneighbortothewholeworldoflosers.

As if to underscore the validity of this interpretation, Luke concludes thetenth chapter of his Gospel (in verses 38-42) with the story of Jesus' visit toMaryandMartha-which,ifImayuseamusicalillustration,Itaketobeacodato what Jesus has just said in the parable of the Good Samaritan about thecentrality of his passion to thewhole questionof life eternal, and evenof lifehereandnow.

JesusgoesintoavillageandawomannamedMarthawelcomeshim.MarthabringshimtoherhouseandimmediatelygetshernoseoutofjointbecausehersisterMaryjustsitsatJesus'feetandrapturouslysoaksupeverywordhesays.Finally, when Martha has had all she can take of her sister's calf-eyedpreoccupationwithJesus,shesimplylosesitrightinfrontofeverybody."Lord,"shesays,"don'tyoucarethatmysisterhasleftmetodoalltheworkbymyself?Tellhertohelpme!"Martha'sproblemisthat,forallherwelcomingofJesus,sheisjusttoobusy(asthepriestandtheLeviteweretoobusy)withherownlifeto

pay impractical attention to somebodywho isn't about to give her the kind ofhelp she thinks she needs.Shehas carefully kept her life's books and, like allbookkeeperswhentheirstockintradeisdenigrated,shecanonlylashoutwithatirade of blame (aimed at Jesus as well as her sister) against theunproductivenessofjusthangingaround.

But Jesus (who, as we believe, saves us precisely by just hanging around)putsher-andall thebookkeepers,andall theothercaptainsof theirsoulsandmastersoftheirfates-outofbusinesswiththelessonoftheGoodSamaritanalloveragain."Martha,Martha,"hesays,"yougetworriedandworkedupaboutsomany things. It's awonderyoudon'tkillyourselfwithall theeffort it's takingyoutoholdyourlifetogether.Letitgo.Aslongasthemostimportantthinginyour life is to keep finding yourway, you're going to live inmortal terror oflosing it. Once you're willing to be lost, though, you'll be home free. Yourlostness is theone thingnoonewill everbeable to takeaway fromyou.Theonly ticket anybody needs is the one ticket everybody already has, andMary,like the Samaritan, has chosen to use it.Come on. Sit down and let's get losttogether."

CHAPTEREIGHT

GraceMoreThanJudgmentFROMTHEFRIENDATMIDNIGHTTOTHERICHFOOL

henextgroupofparablesintheLukansequencerunsfrom11:1to12:21(Aland nos. 185-200). This section comprises not only two parables generallyrecognizedassuch(theFriendatMidnightandtheRichFool),butalsoawelterof less formal parabolic teachings and sayings (the kingdom divided againstitself,thereturnoftheuncleanspirit,thesignofJonah,thelightofthebody,theleavenofthePharisees,thefivesparrows,andthehairsofthehead).

Eventhoughthereisajudgmentalaspecttomanyoftheseutterances,Ishallremain true tomyplanofattackandread themprimarilyasparablesofgrace.Admittedly, twoof the items in this section (thedenunciationof thePhariseesandscribes,andtheWatchfulServants)areplacedbyMatthewinHolyWeek-where,bymyanalysis, theyareproperlyparablesof judgment.But the restofthis material - in Matthew and Mark as well as in Luke - occurs before thetriumphalentryand,accordingly,justifiesmyinsistencethatitshouldallbereadinthelightofJesus'finaljourneytoJerusalem.Heisgoingtohisdeath:thereforedeath and resurrection must continue to be regarded as the clockwork, so tospeak,thatmakeshisparablesofgracetick.

Jesus begins these sayings (at Luke 11:1) with the Lord's Prayer, and heseguesimmediatelyintotheparableoftheFriendatMidnight.TaketheLord'sPrayer first.AsLukegives it, it is Jesus' response toa request thathe should,likeJohntheBaptist,teachhisdisciplestopray.Furthermore,theLukanversionoftheprayer-especiallyasmostmoderneditorsofthetextnowreadit-isfarshorter(38wordsasagainst57intheGreek)thantheoneinMatt.6.

WhenIputthosetwofactstogether,theysuggesttomethatJesus'intentioningivingsuchashortprayeristoaccedetotherequestwhileatthesametimedenyingit,oratleastholdingupawarninghandagainsttheimpliedequationofhisministrywith thatofJohn theBaptist.As Iobservedabove in chapter two,Jesushasalreadydistancedhimselfconsiderablyfromtheprogramofsalvationas envisioned by John.Redemption as theBaptist proclaimed itwas largely amatter of placing oneself in a position of ethical, religious, and politicaluprightness so that membership in the coming kingdom could be insured. AsJesusenvisionsit,however,inclusioninthekingdomhasalreadyhappened-andhappened for everyone - in the catholic mystery of which he himself is thesacramental embodiment (seemy first volume, The Parables of theKingdom,e.g., the Growing Seed, the Yeast, etc.). Furthermore, as Jesus proclaims thismysteryonhiswaytoJerusalem,itcallsnotfortriumphant,uprightactionbutsimplyforbeinglast,lost,least,little,anddead-allofwhich,luckily,everyoneeventuallywillbe,willy-nilly.Inshort,itisagiftalreadygiventotheworldinits dereliction, not a plausibility to be negotiated forwith a down payment ofgooddeeds.

Therefore when Jesus is asked to match John the Baptist's programmaticperformance on the subject of prayer, he draws back. His disciples wantreligious training and spiritual formation. But Jesus, apparently convinced bynow that no human achievements, either religious or moral, can bring in thekingdom,givesonlythebarestbonesofaprayer.Infact,hegivesoneinwhichthe only human action held up for imitation is forgiveness - an act that isinevitably linked, in plain human terms as well as in terms ofJesus' eventualministry,withawillingnesstobedead.

I realize that this sounds as if I am assigning Paul's theology to Jesus'consciousness.IamandIamnot.Idonotthink,ofcourse,thatJesushadPaul'scategoriesassuchinmind.ButIdothinkthatonanyseriousviewofeithertheinspirationofScriptureorthehistoryofsalvationasspelledoutinScripture,therisenandascendedJesushiredPaulon the road toDamascusprecisely for thejobofrescuinghisessentialteachingfrommisunderstanding.Therewerefartoomanyintheearlychurch(notably,theauthoritiesoftheJerusalemchurch)whofeltthemselvescalledtopeddletheexactoppositeofwhatJesushadinmind.To

them,law-oraswemightputitmorebroadly,religion-wasapreconditionofacceptanceintothefellowshipoftheGospel.ThereforeitwaslefttoPaul-whosawclearlythatonlyfaithinthedeadandrisenJesuswasnecessarytosalvation-toopposethatviewandthustobecometheultimatescripturalguidetoJesus'teaching.IliketoimaginethatwhatJesusactuallysaidtoPaulontheDamascusroadwasnot,"Saul,Saul,whydoyoupersecuteme?"but,"Help!I'maprisonerinacommandmentfactory."Theemendationisabitofwhimsy,ofcourse.Butitdoes underscore the fact that Paul was called to articulate, in other and laterwords,theverythingthatJesushadbeensayingearlierandinhisownway.

Inanycase,theLord'sPrayer,whichisclearlyaprefacetotheparableoftheFriendatMidnight,isexceedinglyoddinitscontent,initsproportions,andinitsadequacy as a response to a request for a religious formula. It begins, simply,"Father"-anopeningthattomespeaksnotofsomeonewithwhomwewillhavearelationshipaftercertainpiousorethicalexercisesbutoftheOnetowhomweare already related by sonship. More than that, it suggests that for both thedisciples and us, the sonshipwe have is precisely Jesus' own - that we standbefore the Father in him ("in the beloved," Eph. 1:6, to use the Paulinephraseology).Wepray,inotherwords,notoutofourowndubioussupplicativecompetenciesbut in thepowerofhisdeathand resurrection.Or toput itmostcorrectly,he(andtheSpiritaswell)praysinus.Prayerisnotreallyourworkatall.

Then,afternomorethana"hallowedbeyourname"anda"letyourkingdomcome," he tells them to pray for nothingmore byway of human achievementthan the food they need day by day. No spiritual attainments, no ethicalperfections;justthebarenecessitiestokeepbodyandsoultogethersotheycangeton,presumably,withtheonethingreallynecessary,namely,that"goodpart"- thatquietunionwithhimself inhisdeathandresurrection-which, just threeversesearlier,hechidedMarthaforderogatinginhersisterMary.

Andthatleadshimintotheheartoftheprayer,thelongestsingletopicinitsbriefcontents."Forgiveusoursinsasweforgiveeveryonewhoisindebtedtous."TheGospeltruthisthatforgivenesscomestousbecauseGodinJesusdiedtoandforoursins-because,inotherwords,theShepherdhimselfbecamealost

sheepforoursake.Anditisjustthattruth,Ithink,thatJesusunderscoreswhenhe holds up the forgiveness of debts as the model for our imitation of hisforgiving.Apersonwhocancelsadebtisapersonwhodiestohisownrightfulpossessionoflife.Unlesshedoesitoutofmindlessnessoridioticcalculation,hecannotwrite offwhat is justly due himwithout accepting his own status as aloser,thatis,asdead.Deathandresurrectionarethekeytothewholemysteryofour redemption.We pray in Jesus' death and resurrection, we are forgiven inJesus' death and resurrection, and we forgive others in Jesus' death andresurrection.Ifweattemptanyofthosethingswhilestilltryingtopreserveourlife,wewill nevermanage them.They arepossibleonlybecausewe aredeadandourlifeishidwithChristinGod(Col.3:3).Andtheycanbecelebratedbyusonlyifweacceptdeathasthevehicleofourlifeinhim.

It is just this insistence,as I see it, that leadsJesus to the lastphraseof theprayer, "anddonot leadus into trial [peirasmon]."Life is awebof trials andtemptations,butonlyoneofthemcaneverbefatal,andthatisthetemptationtothink it is by further, better, andmore aggressive living thatwecanhave life.But thatwillneverwork. If theworldcouldhave lived itsway tosalvation, itwouldhave,longago.Thefactisthatitcanonlydieitswaythere,loseitswaythere.Theprecisetemptation,therefore,intowhichwepraywewillnotbeledisthetemptationtorejectoursavingdeathandtrytoproceedonour livingown.LiketheblasphemyagainsttheHolySpirit,thatistheonethingthatcannotbeforgiven,preciselybecauseitistherefusaloftheonlyboxinwhichforgivenessiseverdelivered.

All of which, for Luke, leads directly into the parable of the ImportunateFriendatMidnight. Jesusasks thedisciples to suppose that theyhavea friendwhoishomeinbedatmidnight.Notewhatthatmeans.Hehasthemposit,asthefigureofGodtheFatherinthisparable,apersonwhoisdeepintheexperienceofthenearestordinarysacramentofdeathavailabletolivingpeople,namely,thedaily expiration of falling asleep - that radically uncontrollable, lost state inwhich all reasonable responses to life are suspended.Next, he invites them toimagine that they break in upon that parabolic death of God with a veritablebattering ram of reasonable requests. He gives them a whole rigamarole ofplausibleargumentswithwhichtopersuadetheirdeadfriendtorise.Theyneed

three loaves; theyneed them so they can feed a ravenouslyhungryguest; andthey could not have come any sooner because their guest has only just nowarrived.Theywould,ofcourse,haveraidedtheirownpantry,butalas,thiswasnot their day to go food shopping and they are fresh out of everything. Thesleeperistheironlyhope.

Astonishingly, though, Jesus has the surrogate for God give them the coldshoulder. The sleeper's first response is a not-really-awake "don't botherme,"followedbyamoreorganizedlistofreasonsfor themtoget lost:"Thedoor isalreadylocked,mychildrenarewithmeinthebed,andIcan'tgetuptogiveyouanything"(Luke11:7).

Timeforahalt.Myreadingofdeathandresurrectionintothistextmaymakeyoususpect that Iamguiltyofcharley-horsing thearmofScripture. Iamnot.Consider the evidence. The Greek for "I am not able to get up to give youanything"isoudynamaianastasdounaisoi.Thewordanastasisfromanastenai(toraise,torise),which,alongwiththeverbegeirein(toraise,torouse),isoneof the two major roots used in the New Testament to refer to resurrection.Moreover, this is not the only use of resurrection language in this parable:anastds appears again in verse 8, as does egertheis. This parable tells us,therefore, that it is out of death, not out of life, thatGod rises to answer ourprayers.Andnotewellthatherisesnotinresponsetothereasonableness(orthemoraluprightness)ofourrequestsbutfornogoodreasonotherthantoraisetherestofthedead.

LookatthewayJesusactuallyputsit(Luke11:8):"Itellyou,evenifhewillnot get up [anastas] and give you the bread because he is your friend, yet onaccountofyourshamelessness[anaideian]hewillrise[egertheis]andgiveyouasmuchasyouneed."Whatisthisshamelessnessbutdeathtoself?Peoplewholeadreasonable,respectablelives-whoarepreoccupiedfirstandforemostwiththe endless struggle to think well of themselves - do not obtrude upon theirfriends' privacy atmidnight.Andwhydon't they?Because thatwould displaythemasthoughtlessbeggarsandmakethemlookbad.Butifsomeoneweredeadtoall that - if he couldcome tohis friend'shousewithnothingmore than theconfession thathewasa total lossasahost (oranythingelse) - thenprecisely

becauseofhisshamelessness,histotallackofaselfregardinglife,hewouldberaisedoutofthatdeathbyhisrisingfriend.

Iamaware that theusual interpretationof thispassagerendersanaideianas"shamelesspersistence"andthengoesontomaintainthatifwenagGodenough,hewillcomethroughwiththewherewithalforourlives.Ihavenothingagainsturgingpersistenceinprayer;butIdothinkthatholdingitupasthemainpointofthisparticularparablegives,ifnotacharleyhorse,thenatleastanIndianburntothearmofScripture.NotethatJesuscarefullyavoidscreditinganyofthecontentof the importunate friend's request with efficacy. His reasons, his carefullyargued justifications for asking his friend to rise and give him bread, are allsloughedoffwithaperemptory"I'mdead;goaway."Tohold,then,thatJesusistellingusthatGodwillrisetoourhelpsimplybecausewegoonrepeatingthesame arguments seems to me not only unwarranted here but also perilouslycontrary tohiswords inMatt.6:7,"Whenyoupray,donotusea lotofwords[mebattalogesete - don't babble, don't use `vain repetition'], as the pagansdo,whothinktheywillbeheardbecauseoftheirmuchspeaking[polylogig]."

No,GodrisesfromhisdeathinJesusnottosatisfyourrequests,reasonableorunreasonable, unexpressed or overexpressed, but to raise us from our owndeaths. All we need to offer in order to share in the joy of his rising is theshameless, selfless admission that we are dead without him, and the faith toconfessthatwearealsodeadwithhimandinhim.Thewholeparable,therefore,isaconjugationofprayeraccordingtotheparadigmofdeathandresurrection-afootnote to theLord'sPrayer, ifyouwill, inwhichJesus tellsus thateven thedailybreadhetaughtustoprayforcomesonlyoutofdeath.Andtherestofthepassage(Luke11:9-13)ismoreofthesame.

Once again, I amawareof themoreusual "persistencewins" interpretationgiventolineslike"Askanditwillbegiventoyou,seekandyouwillfind,knockanditwillbeopenedtoyou"(Luke11:9f£).Butinfact,persistencedoesn'twinanywhere near often enough to be held up as the precondition of God'sansweringprayer.AndIwillnotletyouhandmethecheap,cruelbromidethatwhen persistence doesn't win it probably wasn't real persistence. Tell that tosomebodywhoasked,andsought,andknockedtillherknucklesbledforachild

whoeventuallydiedofleukemiaanyway.Orifyoudon'thavethenerveforthat,tryatleasttorememberthatnomatterhowpersistentorproductiveyourprayers,therewillinevitablybe,onsomedarkday,onewhoppinglyunproductiveprayerofyours(theprayer tobesparedyourdeath justonemore time) thatGodwillanswer,"Sorry;thedoorofyourlifeisalreadyshut;allmyrealchildrenarewithmeinthebedofmydeath;andI'mnotabouttorisefromthedeadjusttogiveyoubackthesameoldtwobitlifeyouwereperishingof.Bringmeashamelessacceptanceofyourdeath,though,andI'llshowyouhowIreallydobusiness."

It is in that light, therefore, thatwe should look at the last part of the text."Everyonewhoasks,receives,"Jesussays,"andhewhoseeks,finds,andtohimwhoknocks, itwillbeopened."Taken literallyasaprogramforconningGodinto catering to the needs of our lives, that is pure bunk: too many sincere,persistent prayers have simply gone unfulfilled. But taken as a commandconstantlytobringourdeathstohisdeathandtofindourresurrectioninhis,itissolid gold. Furthermore, consider the clincher that Jesus adds: "What fatheramongyouwillgivehissonasnakewhenheasksforafish,orascorpionwhenheasks foranegg? Ifyou then,beingevil [poneroz],knowhow togivegoodgifts toyourchildren,howmuchmorewill theheavenlyFathergive theHolySpirittothosewhoaskhim?"

The two italicizedphrases sumupmycase. "If you then, being evil ..." "Ifyou,"Jesusseems tobesaying," -youwhocannevermanage tobeanythingmore than reasonable, who can make only fallen, sinful sense, and who aretrappedinalosingbattletomakearadicallyuncooperativeworldsayuncle-ifyouwhosebest is none toogood can still care enough toprovidekippers andeggs for the condemned - howmuchmorewill the heavenly Father give youresurrection fromyour lifelongdeath?"For it is precisely resurrection that theFatherandtheSonhaveappointedastheprincipalgiftoftheHolySpirit.ListentoJesusinJohn."Butwhenhe,theSpiritoftruthcomes,hewillleadyouintoalltruth.Hewillnotspeakofhimself[pacealltheself-appointedSpiritpromoters],butwhateverhehearshewillspeak,andhewillproclaimtoyouthingstocome.Hewillglorifyme,forhewilltakeofmineandproclaimittoyou"(John16:13-14).TheworkoftheSpiritisnothingotherthantheworkofJesus;andtheworkofJesusistheraisingofthedead.

ThisLukan passage on prayer, then, far from being a pious sop - far frombeing a promise of spiritual comfort to make up for an inveterate failure todelivermaterialgifts,whether infull,ontime,oratall- thisconclusiontotheparableoftheFriendatMidnightisnothinglessthanaproclamationoftheheartoftheGoodNews.Wehavedied.Wedonothavetoaskfordeath,orseekit,orworkourselvesuptoit.Wehaveonlytoacceptthedeathwealreadyhave,andinthecleanemptinessofthatdeathwewillfindthelifethatallalonghasbeenhid for us with Christ in God (Col. 3:3). We are safe, not because of thereasonablenessorpersistenceofourprayersbutbecausehe lives inourdeath.Entombedtogetherwithhiminbaptism,wehavealreadybeenraiseduptogetherinhimthroughfaithintheworkingofGodwhoraisedhimfromthedead(Col.2:12).Whileweweredeadinourtrespasses,hemadeusalivetogetherinChrist-bygracewearesaved-andheraisedusuptogetherandmadeussittogetherintheheavenlyplacesinChristJesus(Eph.2:5,6).Andallof thatnow.Notjusthereafter,andcertainlynotjustaweekfromsomeTuesday.

That,inthelastanalysis,iswhywepray.Nottogetsomereasonable,small-borejobdone,buttocelebratethejobbeyondalllikingandhappeningthathasalreadybeendoneforusandinusbyJesus.Wehaveafriendinourdeath;intheend,hemeetsusnowhere else.Prayer is the floggingof theonlyDeadHorseactuallyabletorise.

Thenextpassageinthissequence(Luke11:14-26;Alandnos.188189)dealswith Jesus' response (after he had given speech to a dumb man who waspossessed)tothechargethathecastoutdemonsbyBeelzebul,theprinceofthedemons. His parabolic retort ("Every kingdom divided against itself is laidwaste,etc.")seemsat first tobesayinglittlemore than,"If thedevil isbehindthis,howcomehe'sfightingagainsthimself?"ButwhatJesusreallyseemstobegettingat,onceagain,istheinabilityoftheworldtostraightenitselfupbyanykindof reasonable, sensible action, humanor angelic. "If you'regoing toplaythat Beelzebul game," he says in effect, "all you'll ever succeed in doing isdiscreditingeventheminorcuresyouyourselvesareabletoperform.ButifitisbythefingerofGodthatIcastoutdemons,thenthekingdomofGodhascomeuponyou."

TheFingerofGod.Inthechurchfathers-andmostnotablyinthegreatLatinhymn,VeniCreatorSpiritus("ComeHolyGhost")-thephraseistakenasoneofthetitlesoftheHolySpirit.

(Stanza3,Hymnal1940translation)

Dextrae Dei Digitus, the Finger of the right hand of God. In the previousvolume,TheParablesoftheKingdom,Itookthelibertyofindulgingmyselfinatheologicallark.IpointedoutthatinbothGreekandLatin,theordinarywayofsaying "right hand" is simply to use the word "right," omitting any actualmentionof"hand."IdidthatinordertosuggestthatwhenJesusascendsandsitsekdexiontoupatros(ontherightoftheFather),itmightjustbepossibletothinkofhimas ruling,notbyvirtueof theunparadoxical, straight-linepowerof therighthandofGodbutoutoftherightsideofGod'sbrain.Thatonlysubstitutedone analogical formulation for another; but as we now understand thefunctioningofthebrain,itispreciselytherighthemispherethatgovernsthelefthand - and it is by the paradoxical, indirect power ofGod's left hand that hesaves theworld in the death and resurrection of Jesus. I take the same libertynow.

ItisbytheHolySpirit,thepresidinggeniusoftheGospel-theonewhotakesof the left-handedwork of Jesus and shows it to us - that Jesus doeswhat hedoes.Andwhathedoesisraisethedead.Hispowerisnotfromthisplausible,perishingworld,norisitfromtheprinceofthishopelesslydividedkingdom.Itis fromhimself in thedeathandresurrectionbywhichalone the truekingdom

comes. "The world," he says in effect (Luke 11:21f£), "is full of strong-arm,right-handedtypes;butwhenthestronger,left-handedarmcomes,ittakesawayall thearmor inwhich theworld trustedanddivides the spoilsof itsplausibleefforts.Hewho isnotwithme, therefore, is againstme; andhewhodoesnotgatherwithme[inthefieldofmydeath,andthereonly]scatters."Andthen,inasolemnwarning,hesumsuphiscase:"Whentheuncleanspirit[whichItaketomeantheplausiblespiritofright-handedaction]hasgoneoutofaman,ittravelsthroughwaterlessplaceslookingforaplacetorest,butitdoesn'tfindone."

Think about that.Wehave seen, perhaps, the light of theGospel.Wehaverealized that it is inour lastness, lostness, leastness, littleness, anddeath - andnot in thechewing-gumandbaling-wirecontraptionsofour lives- thatwearesaved.Butthatleft-handedtruthishardtoholdonto,andsobyandby,whentheunclean spirit returns, it finds us empty, swept, and put in order by the newbroom of Jesus' death. And what does it do? It goes and brings seven otherspiritsmore evil thanmere right-handed action: it finds ways of standing theGospelitselfonitshead.Ittakesprayer-prayerthatwasmeanttobeastandinginje-sus' death - and turns it into right-handed spiritual exercises. It takesforgivenessofsins-forgivenessthatcancomeonlybydeathandresurrection-andturnsitintoarewardforplausible,convincingrepentance.Ittakes,inshort,thegraceofGodthatworksbyraisingthedeadandconvertsitintoatransactionavailableonlytothosewithacceptablelives.Andsoseven-orsevenhundred-spiritsenteranddwellinus,andourlaststateisworsethanthefirst.

It is the old, sad story of the errant tendencies of doctrineproducingminds.Thesavingtruthhasbeengladlyfound,andthendisastrouslylost,overandoverandover.Inspiteofitall,though,Jesus'powerdoesnotcomethroughanythinghereexceptdeath.Unlesswecanbecontent tositquietly in thatclean,emptyroom, all the evils of theworldwill come, tracking their reasonable, hopelessgrimebackin.Ourstrength,likethestrengthoftheStrongerOnewhosavedus,isliterallytositstill.

But you are fidgeting. "If that isn't an out-and-out charley-horsing ofScripture," you say, "I've never seen one." Well, perhaps it is. I make noapologies.Onwiththetext.

HearingallthisfromJesus,awomaninthecrowdspeaksupandsaystohim(Luke11:27,28),"Blessed is thewombthatboreyouand thebreasts thatyousucked." Jesus'mother, she suggests -with all the enthusiasm of amind that,alongwith thechurch,hasmissednearly thewholepointofhiswordson thisjourney to Jerusalem and death - must be very proud of her son's snappyperformance.TowhichJesusreplies,"No;blessedarethosewhohearthewordofGodandkeepit."IftheBlessedVirginMaryhadanyblessedness,itshoweditselfnot inbabbleabout"myson, thewonder-workingrabbi,"but inherownhearing and keeping of the word of his passion and death. She is (credit thechurchwithhavinggottenatleastthismuchrightabouther)thematerdolorosa,the sorrowfulmother.Throughher entire life, shewaspiercedwith the swordprophesied by Simeon (Luke 2:35). Her child, as Simeon said in the temple,"was put here for the fall [ptosin - the variant, ptoma,means corpse] and therising[andstasin-resurrection,yetagain]ofmanyinIsrael,andforasignthatwillbespokenagainst."Maryisthusthefirstfruitofhimwhoisthefirstfruitsofthemthatslept.

Whichbringsusnicelytothenextpassage,theSignofJonah(Luke11:29-32;Alandno.191).Thecrowdson the journeyaregettingbigger,butJesus isnothappy about them. "This generation is an evil [ponera] generation," he says."Theyseekasign,butnosignwillbegivento themexcept thesignofJonah."Notsooddly,frommypointofview,heusesherethesameword,"evil,"thatheusedonlyalittlewhileagotodescribeuswhenweanswerourchildren'sprayers("If you then, being evil..."). I say not oddly, because he ismaking the samepoint, contrasting the world's plausible, right-handedway of giving help withGod's mysterious, left-handed program of salvation by raising the dead. Heknows theyhavenot heardwhat he is saying, let aloneunderstoodwhathe isproposing to do. But he spells it out for them anyway: no signs. No divineresponsestoethicalprobity,religiouscorrectness,orspiritualcompetency.OnlythesignofJonah,whichMatthew(12:40ff.)givesinsomanywords:"AsJonahwasinthebellyofthewhalethreedaysandthreenights,sotheSonofmanwillbethreedaysandthreenightsintheheartoftheearth."Hewillofferthem,asthesignofthemysteryoffaith,onlyhisresurrectionfromthedead."ThemenofNineveh," he tells them, "will arise [anastesontai] at the judgment with this

generationandcondemnit."(TheentirehumanracerisesinJesus,pleasenote;butthoseofuswhorejectthedeathoutofwhichresurrectioncomeswillhardlyacceptour rising.) "And theywill condemn it," Jesuscontinues, "because theyrepentedatthepreachingofJonah,andbehold,agreaterthanJonahishere."So,too,Jesussays,withtheQueenofSheba,becauseshecamefromtheendsoftheearth to hear thewisdom of Solomon, and behold, a greater than Solomon ishere.

Intheresurrection,weshallfinallyseethatallthesignsweaskedforinourplausible,evilmindspaleintoinsignificancebeforethesignactuallygiven.Theworldisnotsavedbecauseof itsrepentance, itswisdom,or itsgoodness-andcertainlynotbecauseofitsstumblingeffortstobecomeeithersorrier,wiser,orbetter.Ratheritissavedbecauseitisadeadworld,andbecausethelifeofhimwho is greater than Jonah or Solomon has reigned out of its death.We havealwaysbeensafeinourdeaths.It'sjustthat,untilJesus,wecouldneverseethemasthesignofoursalvation.

The rest of the parabolic passages in this section can be read partly ascommentsonthattruth,partlyasprologuetotheparableoftheRichFool,andpartly as a coda to thewhole composition. Letme enter them into the recordbriefly.

InLuke 11:33-36 (Aland nos. 192-193), Jesus says, "No one lights a lampandthenhidesitorputsitunderabucket;rather,heputsitonthelampstandthatthose who enter may see the light." He is speaking principally, I take it, ofhimself: the lighthewillnothide is themysteryofhisdeathandresurrection.Andhepressesthecomparison."Youreye,"hesays,"isthelampofyourbody:whenyoureye issound[haplous:single,orsimple;sometimes, inapejorativesense,silly;also,clear,doingonlywhatitissupposedtodo],yourwholebodywillbefulloflight[thatis,fullofthebenefitsoftheeye'ssingle-mindedpursuitoflightinsteadofdarkness].Butwhenitisevil[poneros]yourbodywillbefullofdarkness.Watchthereforelestthelightthatisinyoubedarkness.Ifthenyourwholebodybe light,havingnopart [meros]dark, itwillbebrightallover,aswhenalampshinesonyouwithitslight."

Onceagain,Jesusbringsinthewordponeros,"evil."Andonceagain,heusesit to stand for the pursuit of all those plausible schemes by which we tryunsuccessfullytomakeourlivescomeouteven.Sadly,though,ourbrightideasturnouttobeonlydimbulbs:ourfranticlivingdoesnotproducelife.Butifweallowthedevastatinglysimple,singletruthofJesus'deathinourdeath-eventhesillytruthofhisdeath,forsillyisfromtheGermanSelig,"blessed,"anditisbytheblessed foolishnessof thepreachingof thecross thatweare saved - ifweallow that death tobeouronly light, thenwe are in the light indeed.Yet onemore time, inotherwords, Jesus exalts the "one thingnecessary" - that "goodpart" (agathosmeros) he commended toMartha, that quiet sitting at his nail-piercedfeet-bywhichwefindhisdeathreigninginours.

Nextfollows(Luke11:37-54;Alandno.194)adenunciationofthePhariseesandscribes,aboutwhich(sinceitwillcomeupinitsMattheanforminmyfinalvolume on the parables of judgment) I have only one thing to call to yourattention here. Iwant you to note the recurrence of thewords and themeswehavebeendealingwithall through thischapter.Hesays that thePhariseesareinwardlyfullofviolence(harpages)andevil(ponerias).Aharpagmos,a"thingto be snatched at," is exactly what Paul, in Phil. 2:6f£, says Jesus did notconsiderhisequalitywithGodtobe.Rather,he"emptiedhimself,takingontheformofaslaveandcominginthelikenessofmen;andbeingfoundinoutwardformasaman,hehumbledhimself,becomingobedienttodeath,evenadeathonacross."Enoughsaid.Andlikewiseenoughsaidaboutponeria,excepttonoticethat right after he calls themevil, he calls them fools (dphrones) aswell, thusunderscoringthedimviewhetakesoftheplausible,fruitlessfussbywhichtheymanagetheirlives.

Andthroughtherestofhisdenunciationhecontinues,ifnotexplicitlytoexalthisdeathover their living, at least tobringdeath into thediscussion.Hecallsthem unmarked graves. He says they build the graves of the prophets. Then,stigmatizingthewaytheirfatherskilledtheprophetsandthewaytheybuildtheprophets' tombs,he sets against all thisponeria, all this evil folly, thewisdom(sophia) of God, which he quotes as saying, "I will send them prophets andapostles,andsomeofthemtheywillkillandpersecuteinorderthatthebloodofalltheprophetsshedfromthefoundationoftheworldmightberequiredofthis

generation...."That'salotofdeath;andtruetoform,thePhariseesdidn'tlikeitone bit. They set about in earnest to trap him and to do him in - never evenimagining that in thedeath theywouldprovideforhim,hewouldwait togivethem life.Meanwhile,he tellshisdisciples to"watchout for the leavenof thePharisees,which is hypocrisy" (Luke 12:1). Precisely because their eye is notsingle-preciselybecauseitisfulloftheyeastyfesteringoftheirdark,plausibledesigns for living - theyhavemade themselvesblind to thedeath that is theironlysourceoflife.

Thisemphasisonthedarknessofhumanlivesandonthetruelightthatshinesonlyoutofdeathcontinues inLuke12:2-10(Alandnos.196-197).Deathmaynowbeaninaccessiblemysterytotheworld,but"nothingiscoveredupthatwillnotberevealed,orhiddenthatwillnotbeknown.Whateveryouhavesaidinthedark[inyouracceptanceofthemysteryofmydeathinyours]willbeheardinthelight,andwhatyouhavewhisperedinclosedrooms[inyourtombandmine]willbeproclaimedfromthehousetops.Itellyou,myfriends,donotbeafraidofthosewhokillthebodyandafterthathavenomorethattheycando.Iwillshowyouwhomtofear:fearhimwho,afterhehaskilled,haspowertocastintohell."

Onceagain,itisdeaththatissafe.Hellisonlyforthosewhoinsistonfindingtheir life outside of Jesus' death. Nothing, therefore, is out of control. Everysparrowcounts, all thehairsofyourheadarenumbered. "Ihaveawholenewcreationinmydeathandresurrection,"Jesussaysineffect."Sostopwithallthisevil,foolishpretensethatyouhavelife.Justacknowledgemebeforetheworld-confess by faith that my death is all you need - and I will acknowledge youbeforetheangelsofGod.Butifyouwon'tdothat,I'mafraidyou'reoutofluck.Deathandresurrectionistheonlygamewe'replayinghere.Youcantalkagainstmeallyou like[Luke12:10: Èveryonewhospeaksawordagainst theSonofmanwillbeforgiven'],butdon'tknockmymethods,becausetheHolySpiritisgroaning himself hoarse to convince you of them [`but he who blasphemesagainsttheHolySpiritwillnotbeforgiven']."

Then, after two brief warnings against trying to live by getting our acttogetherrather thanbylettingourpassionanddeathhappen,Jesusturns to theparableoftheRichFool(Luke12:16-21;Alandno.200).Bothofthewarnings

are about wealth. In the first (Luke 12:11-12; Aland no. 198), Jesus says thedisciplesarenottobeanxiouswhentheyarebroughtbeforethesynagoguesandthe rulers and the authorities. They are not to worry about what they are toanswerorwhat theyare tosay.Theyare, inshort, tobepoor,andlost,andasgoodasdead:withouttherichesofawell-preparedcase,withouttheluxuryofknowingwhat'sgoing tohappen,and,aboveall,withoutanycomfortingsensethattheirlivesaretriumphantlyintheirownhands.Andtheyaretobeallofthatbecause theHolySpiritwill teach them in thatveryhour, andnotoneminutebefore,what needs to be said. It is awarning, needless to say, thatwehardlyheed.Ofallthedesiresforwealth,practicallythelastonewewillgiveupisthedesire formental and spiritual richness.Yet Jesus is onlyurginghis disciples,andus,todowhathehimselfdidinhisowntrialandpassion:tolaydownhislifeandtoletGodraiseitupinhisowngoodtime.Forourcomfort,evenJesusblinkedattheprospect.InGethsemane,heprayedthatGodwould"letthiscuppass" from him. But he also prayed, "nevertheless, not my will but yours bedone." Poverty, notwealth - death, not life - is the onlymaterialGod uses tosaveus.

The second warning (Luke 12:13-15; Aland no. 199) is against our lessrefineddesireformaterialwealth.SomeonecomestoJesusoutofthecrowdandsays,"Teacher,tellmybrothertogivememyfairshareofourinheritance."TowhichJesussnapsback,"Hey,man,whomademeajudgeordivideroveryoupeople?"Theman'scase,nodoubt,wasgoodenough;butJesus'ministryisnotthe incidental patching up of injustices. Rather it is the bearing of the finalinjustice -death -and the raisingup fromitofanentirelynewandreconciledcreation. Therefore he adds, "Guard yourselves against all covetousness[pleonexia, much-having], for a person's life does not consist in the rafts ofgoodsthatbelongtohim."SomuchfortheIRAs,andthesecondhomes,andtheretirementplansthatarethehopeofthewell-offandtheenvyofthepoorwhowillneverhavethem.Ourworldrunsonavarice.Wealthy,poor,orin-between,we are all of us, in Jesus' eyes, nothing but unreconstructed rich people.Weclutchatourlivesratherthanopenourhandstoourdeaths.Andaslongaswedothat,thereallifethatcomesonlybyresurrectionremainspermanentlyoutofreach.

Thewhole case, as I see it, is summedup in the parable of theRichFool."The land of a certain rich man," Jesus tells them, "bore plentifully. And hethought tohimself, `Whatshall Ido? I'll teardownmybarnsandbuildbiggerones,whereI'llbeabletostoreallmygrainandothergoods.AndthenI'llsaytomylife[psyche..."'Butstoprightthere.Timeforamajorpointaboutscripturalwordplay.

Traditionally, thewordpsyche is translated here as "soul."But psyche alsohappens tobeoneof themajorwords in theNewTestament for "life." In theimmediatelyprecedingpassage,forexample,Jesussaysthataperson'spsyche,hislife,doesnotconsistinabundanceofgoods.Likewise,intheSermonontheMount (Matt. 6:25), he says, "Don't worry about your psyche, fussing aboutwhatyoushalleat...."Theinstancesaretoomanyeventobegintolistthemall.

Accordingly, since Jesus has, just before theRichFool, usedpsyche in thesenseoflife-andsince,inthischapter,Iampositivelyharpingonhisexaltationof thecleanemptinessofourdeathsover themessyclutterofour lives - Iamtaking the liberty of giving theword the oddsounding (but, I think, tolerable)translationof"life"asitcomesfromthemouthofthefool.(Moderntranslatorsget around the inappropriateness of "soul" in various ways. The TEV, forinstance,reads"Iwillsaytomyself.Luckyman!"TheNEBandNIVread"...tomyself.Man ..."Such translationsget the senseof thepassageprettymuchright,buttheyfailtopickupJesus'repetitionsofthewordpsycheasheworkshiswaythroughthepassagesathand.Hencemypreferencefor"life.")Backtothetext.

"Iwillsaytomylife,"gloatstheFool,"Life,youhaveamplegoodslaidupformanyyears.Takeyourease,eat,drink,andbemerry."Jesus,inotherwords,ishaving theFooldowhatwealldo inouravarice:congratulateourselvesonour lifestylewhenever possible.He sets himup as theparadigmof ourwholeplausible, reasonable, right-handed,wrongheaded struggle to bemasters of anoperationthatisradicallyoutofourcontrol-tobecaptainsofashipthat,allourlife long, has been taking on water faster than we can bail. And then JesusdeliverstheSundaypunch:"ButGodsaidtohim,`Fool![thewordisdphron,thesamewordheusesindenouncingthePhariseesandscribesbackinLuke11:40].

Thisnightyourlife[psyche]isrequiredofyou;thenwhowillownallthisstuffyou'vespentsomuchtimepreparing?"'

In a quiet last line, Jesus adds, "This is how it is with one who lays uptreasure for himself and is not rich in God's sight [eis theon, literally, ìntoGod']."Jesus-uponwhomtheFatherlooksandsays,"ThisismybelovedSon"-istheonlyrichmanintheworld;we,whospendourwholelivesinthepursuitof wealth, come in the end only to the poverty of death. And we complainbitterly,unabletomakeheadortailofsuchacruelreversal.ButinJesus-whomadehisgravewiththewickedintheirmoralpovertyandwiththerichmaninthe death of all his possessing - all the pointless pursuing and all the sadincomprehension are turned to our good.Hewaits for us in our deaths.Quiteliterally,thereisnothingweneedtodoexceptdie.

CHAPTERNINE

FruitfulnessoutofDeathTHEWATCHFULSERVANTSANDTHEBARRENFIGTREE

heparablesoftheWatchfulServants(Luke12:35-48;Alandno.203)andoftheBarrenFigTree(Luke13:6-9;Alandno.207)arefurtherillustrationsofhow Jesus, at this point in his ministry, uses judgment-oriented imagery butgives it a resolutelygrace-governedpresentation.Onceagain,bothstoriesalsooccurlateron,inHolyWeek,asfranklyjudgmentalparables(cf.Matt.24:45-51forthefirstandMatt.21:19,asanactedparable,forthesecond).Here,however,Jesus'continuedemphasisondeathasthemodusoperandiofthekingdommakesthemunquestionablyparablesofgrace.

BywayofabridgefromtheparableoftheRichFoolwithhisunusablegoodstotheWatchfulServantsandtheirfaithfulwaiting,Lukegivesus(in12:22-34;Aland nos. 201-202) a catena of short, parabolic utterances. Jesus says to hisdisciples,"onaccountofthisIsaytoyou,don'tworryaboutyourlife[psyche,whatyoushalleat,etc. . . ."Jesus,asIhearhim,isabouttocontrasttheFool'sfrenetic attempts at living well with the behavior of crows, lilies, and grass-creatureswhoquietlytrustGodtoworkinandthroughtheirmortality.Heis,inotherwords,abouttotakethedeaththatisanunqualifiedterrortoallofusfoolsanddisplayitasouronlysafety,ouronlysourceofthetruelife(psyche)thatis"morethanfood."Andthegoverningphrase-theonethatspecifiesdeathasthetouchstoneofallthesesayings-comesattheendofthem(12:28).Letmeputitdownfirst, therefore,asakindofheadline:"ForifGodsoclothesthegrass inthe field,which is alive today and tomorrow is cast into the oven, howmuchmorewillheclotheyou,0youoflittlefaith?"(italicsmine).

Hebegins(12:24)withtheravens,whoplainlyareunencumberedbythekindof"life-plans"weconstantlymake("theyneithersownorreap")andwho,unlikeus,have"neitherstoreroomnorbarn"(apotheke-Jesususes thesameword intheparableoftheFool)."Godnourishesthem,"hesays;"howmuchdifferentareyouthanbirds?"Then,castigatingourefforts toholdour lives togetherbyourowndevices,hesays,"Whichofyoubyworryingcanaddadaytohislife?"(thephrase, as it occurs in verse 25, is epi ten helikian autou pechyn: it canmeaneithera"foottohisheight"or"adaytohisage")."Ifyou,"hecontinues,"arenotabletodoevensuchalittlething,whydoyouworryabouttherest?"

Then, after instancing the lilies that neither work nor make clothes forthemselves,hesaysthat"notevenSolomoninallhisglorywasclothedlikeoneof these." The reference to Solomon, while it can be explained simply as aconvenientexampleofroyalsplendor,suggestssomethingmoreprofoundtomyear.BackwhenhespokeoftheSignofJonah(seechaptereightabove)-whenhesaidthattheonlysigntobegiventhisgenerationwouldbehisowndeathandresurrection-headdedthattheQueenofShebawould"riseup[egerthesetai]inthe judgment with the people of this generation because she came halfwayaround theworld to hear thewisdom of Solomon, and behold, a greater thanSolomonishere."Solomon'sgreatnesslayinhislifeandinhislifestyle;butthegreatness of theOnewho is greater than Solomon lies precisely in his death.ThereforewhenJesusconjoinsSolomonandthemortalliliesofthefield,itisatleast possible to take it as yet another adumbration of the themeof death andresurrection. Indeed, Jesus himself seems to have sensed the connection. HefollowsupthereferencetoSolomonwiththewordsIquotedasaheadlinetothissection,namely,"thegrass in thefieldthat isalivetodayandtomorrowiscastintotheoven."

Jesusendsthesecommentstohisdisciplesonthenoteoffaith,becausefaithis the only thing they need once they understand that graceworks entirely byraisingthedead.Herebukestheircareandanxietytomakealifeforthemselves,callingthempeopleof"littlefaith."Andherebukesourfaithlessfussingaswell.

"Everything that isnotof faith is sin," saysPaul inRom.14:23. In the lastanalysis,whattheNewTestamentsetsupastheoppositeofsinisnotvirtue;itis

faith.Andhowluckythatisforus.Preciselybecausevirtueisnotanoptionforthe likesofus -preciselybecausewecannomoreorganizeour livesongoodprinciples than we can on bad ones, and evenmore precisely because all thereallygreat actsofhumanwickedness (poneria)havealwaysbeendone in thenameofvirtue-wearenottotrusteitherinvirtueorinoureffortstoachieveit.All of that is just our life (psyche), and for us as for the Fool, life is notsomethingwecanguarantee.

Butdeathwecan;andifwewilltrusthimtoworkthroughitinthemysteryofhis death,wewill find that, like the ravens and the lilies and theQueenofShebaandthemenofNineveh,wehavealwaysbeenhomefreebythepowerofhis resurrection. It is not a matter of our knowing it or feeling it - or of ourworking up plausible, right-handed devices for laying hold of it. "No man,"Luthersaid,"canknoworfeelheissaved;hecanonlybelieveit."Thereforeitisbyfaithalonethatwecanlayholdofourtruelifeoutofdeath-faithinhimwhois the resurrection and the life. All we have to do is trust Jesus and die.Everything else has already been done. The ravens and the lilies bear mutetestimony to that trust; our joywaits untilwegivevoice towhat they alreadyexpress.

Our death, therefore, is the one "purse that will never wear out," the true"treasureinheaventhatwillneverdecrease."Wearerichonlyinourmortality;everythingelsemaysafelybesold(Luke12:33).Forourdeathistheonlythingtheworldcannottakeawayfromus.Thegoodsonwhichourheartnowreposescanberemovedfromus,orwefromthem,inanight:thethief,themoth,andthechangesandchancesofthismortallifearealwaysandeverywhereonegiantstepahead of us. But if we repose our hearts upon the faith that he works in ourdeath,wecannotlose.TheastonishinggraciousnessofgraceisthatittakestheonethingyouandIwillneverlack-theonething,furthermore,thatnoonewilleverwanttobeg,borrow,orstealfromus-andmakesittheonlythinganyofuswilleverneed.Itwas,Ithink,preciselybecausethemartyrsborewitnesstothissavingsupremacyofdeaththattheywerethefirstsaintscommemoratedbythechurch. Indeed, the days of their deaths were commonly referred to as theirnatales,theirbirthdays.Itwasoneofthechurch'shappierinsights.Forasinourfirst birth into this world we did nothing and triumphed gloriously, so in the

secondbirthofourdeathweneeddoevenlesstotriumphmore.ByJesus'deathinours,andbyourdeathinhis,wehavelaughingly,uproariously,outrageouslybeatenthesystem.ItisapieceofwildlyGoodNews:whatashamewedon'tlettheworldoflosershearitmoreoften.

Indeed,itisthisverynoteofstewardshipoftheGospelofgrace-ofreadinesstocomplywithandtoproclaimitsabsurdlyminimaldemands-thatisevidentinthe way Jesus begins the immediately following parable of the WatchfulServants (Luke12:35-48,Alandno.203). "Letyour loinsbegirdedaboutandyourlampsburning,"hesaystothedisciples."Youhave,"hetellsthemineffect,"an incrediblycheerfulpieceof intelligence to impart to thedesperatewinnersouttherewhoarepanickedatthethoughtoftheirinevitablelosing.Idon'twantyoubumblingaroundintheirdarknesswiththepantsofyourtrustdownaroundyour ankles for lack of the girding of faith in my death." But he opens theparableitselfwithanevenmorepregnantbitofimagery:"Andyouyourselvesmustbe likemenwhoarewaiting for their lord [kyrion] tocomeback fromawedding[ektongdmon]...."

Time for another halt. One of my convictions about interpreting Jesus'parablesis that it isalwaysamistaketosaytooquicklywhatwethinkis their"mainpoint."Hadhewantedtogiveusglitteringgeneralities,hecouldnodoubthave unburdened himself of them in plainAramaic and avoided the bother ofhavingtomakeupartfulstories.Butinfacthedidtellstories;andsincehewasno slouch at crafting them, we should spend more time than we do on theirdetails-especiallywhenthedetailisasrichaoneastheweddingJesussketchesinhere.

LetmeillustratebyintroducingtwootherNewTestamentusesoftheimageryof the wedding: the Marriage at Cana where Jesus performed his first sign(semeion),turningwaterintowine(John2:1-11);andtheMarriageoftheLambtohisBride, theNewJerusalem,at theveryendof theBible(Rev.19:7-9and21:1-22:17,passim).Thesetwopassages-inwhichaweddingreceptionisusedto delineatemajor events in the history of salvation -makeme suspicious ofinterpretations that dismiss the wedding party in the parable of theWatchfulServantsasnothingmore thanaminordetail.HadJesuswanted simply toget

thelordoftheservantshomeunpredictablylate,hecouldhavearrangedforhimtobetiedupintrafficonthefreeway,orstuckinanallnightdinerwithaboringfriend.ButJesussaysitwaspreciselyaweddingthatdelayedthelord'scoming.Andheusesthatdevice,Ithink,becauseofabizarreconnectioninhismind-orat least in the mind of the Spirit who presides over the Scriptures - betweenweddingsanddeath.

ConsidertheCanastoryfirst.WhenJesus'mothertellshimthatthepartytheyarebothattendinghasjustrunoutofwine,hegivesheracrypticreply:"What'sthattomeandyou,woman?Myhour[heNoramou]hasnotyetcome."IntheliteraryshorthandofJohn'sGospel,Nora(hour,time)isoneofthewordsusedtorefer to theclimacticeventsofJesus'ministry,namely,hispassion,death,andresurrection. Furthermore, in the peculiarly transposed time-sequence ofJohn,theWeddingatCana is followedimmediatelyby thecleansingof the temple-which, in all the other Gospels, occurs in Holy Week. Somebody therefore(either Jesus, John, the Spirit, or all three) saw a connection between the twoevents. So much so, that in the Johannine version of the casting out of themoney-changers,Jesusactuallymakesaparabolicreferencetohiscomingdeath.Whenaskedwhat signhe is showingby thuscleansing the temple,he replies,"Destroy this temple and in three days I will raise it up." The reference, ofcourse,istohisownbody'sdeathandresurrection-inotherwords,tonothinglessthantheSignofJonahalloveragain.

Asforthesecondpassage,theMarriageoftheLambtohisBrideintheBookofRevelationisequallyfraughtwithdeath.Noticethedetails.TheLambisnoneotherthantheLambSlain:thecrucified,risenRedeemer.Inaddition,thesaints-the citizens of the New Jerusalem that comes down from heaven as a bridepreparedforherhusband-have"washedtheirrobesandmadethemwhiteinthebloodoftheLamb"(Rev.7:14).

And as if those two passageswere not enough importing of death into theimageryofmarriage,considerJesus'parableoftheKing'sSon'sWedding(Matt.22:1-14), inwhichdeath is liberallypouredover all theproceedings: the first-invited guests kill the messengers bringing the King's invitation; the Kinghimself,inresponse,destroysthosemurderersandburnsuptheircity.

Youmay,ofcourse,haveyourdoubtsastowhetherJesushadallthatinmindwhenhebegantheparableoftheWatchfulServants.Butsinceyoucan'tprovehedidn't anymore than I canprovehedid, your argument, sodear to criticalminds,endsinadraw.Inanycase,IamnotsomuchconcernedtoguesswhatJesusmay have had inmind as I am to comment onwhat the church, in theScriptures,haspreservedofwhatheactuallysaid.ButsinceIbelievetheHolySpiritpresidedeffectivelyovertheformationofScripture,IdofeelatleastabitfreetotryguessingwhattheSpiritmayhavehadinmindwhenhefingeredinallthisimageryofthewedding.

Let your mind play with the scriptural parallels therefore. The lord of theservants-whois,afterall,theChrist-figureinthisparable-comestothemfromanuptialfeast.Correspondingly,theLordJesus-whomtheBookofRevelation(22:20) asks to "come" - comes to the consummationof history fromhis ownnuptialsastheLambSlain.Theservants,totakeanotherparallel,aredescribedaswaitingexpectantlytoopentothelordwhenhecomesandknocks;we,theircounterparts,aretobereadytowelcometheLambSlainwhenhe"standsatthedoor and knocks" (Rev. 3:20). Finally, when the lord comes and finds hisservantswatching,theyareblessedbecause"hewillgirdhimselfwithaservant'stowelandmake themsitdownandhewill comeandserve them."Theirgreatgoodluckisthathewillcomehomeinahilariousmood.Hewillnotcomewithsoberassessmentsofpastperformancesorwithgrimordersforfutureexertions;rather he will come with a song in his tipsy heart, a chilled bottle of DomPerignon in each tail of his coat, and a breakfast to end all breakfasts in hishands:bacon,sausage,grits,homefries,andeggssunny-sideup.We too, then,areblessedintherisenJesus,forhecomestousfromhisnuptialsindeath,andasksonly thatwewait in faith forhim.Hewillknockat thedoorofourowndeath,andhewillcomeinandthrowusaparty(Rev.3:20;19:7-9).

The imagery of the coming of the Lord in this parable, therefore, is partyimagery: Jesus comes to us from a party, and he brings the party with him.Moreover,hehasmadeitclearthathewillkeeptheparrygoingbothnowandforever: now, in themystery of the Lord's Supper by which we celebratively"show forth theLord'sdeath till he comes" (1Cor.11:26); and forever, at the"Supper of the Lamb" (Rev. 19:9) where we will "sit together with him in

heavenlyplaces"(Eph.2:6)ashis"Bride"(Revelation,passim).

Whether that sort of commentary is exegesis, eisegesis, both, or neither, Idon'tknowanddon'tcare.MyonlyreasonforofferingitisthatithasthevirtueoflettingScripturecommentonScripture.Foritisonlywhenthathappensthatyoubegintogetahintoftherichnessofbiblicalimagery.Infact,Iamdisposedto press the wedding image even harder and say that the whole of Scripture,fromGenesistoRevelation,isonelongdevelopmentofthethemeofboymeetsgirl,boylosesgirl,boygetsgirl.

Watch. The Word - who in response to the Father's good pleasure wooscreation into being out of nothing - meets the world in the first and secondchapters of Genesis and falls head over divine heels in love with it. But inGenesis3,theworldturnsitsbackontheWordandwanderslostindeath.Then,inmost of the rest of Scripture, theWord unceasingly seeks in death for thebelovedhe lost:heseeks forher in thepassionanddefeatof Israel in theOldTestament and in the death of the incarnate Lord in the New. Finally, in theBookofRevelation,byhiswinsomepowerastheLambSlain,theWordcourtstheworldonceandforall:attheendofthestory,Boygetsgirl,makesherhisbride,andtakesherhometohisFather'shouseforever.

Itisaconsummationeminentlyworthwaitingfor;anditisthejoyfulsafenessof that waiting that is the principal burden of the parable of the WatchfulServants.Foras Jesus tells the story,even if the lordof the servantscomesatmidnightor later, theyareblessedbecausehiswill isonly tocome inandsupwiththem.Andastheparableappliestous,noonewhowaitsforJesusinfaithcaneverwaittoolongforhimtocomeoreverbeinanydangerofmissingthebusonwhichhecomes.Forhecomes,notontheuncertainbusofourlivesbuton the absolutely certain busof our death.He comes, to ring a changeon thephrase, in theutterlydependableactofourmissing thebusaltogether.Allweneedtowatchoutforisthatwetakenootherbuses,howeverplausible-thatwebecontenttositstillatthebusstopofhisdeathinours.Andthat,ifyouwill,iswhattheword"ready"meansattheendofthisparable(Luke12:40)."TheSonofman,"Jesussays,"comesatatimeyoudon'tthink"(hghorsoudokeite,inanhour that seems likenothing toyou).Tobe"ready" for that, therefore,allyou

havetodoiswait infaithfornothing- that is,fordeath.Andtheonlywayofbeingunreadyistocutshortthatwaitingbyunfaith-todashoffonmaterialorspiritualexcursionswethinkwillgiveuslife.Butourlifedoesnotconsistintheabundanceofthingswepossess(Luke12:15).RatherourlifeishidwithChristinGod(Col.3:3) in themysteryofJesus'deathandresurrection.HewholoseshislifeforJesus'sake,therefore,willfindit(Matt.10:39).

Hearingallthis,PetersaystoJesus,"Lord,areyoutellingthisparabletous,ortoeverybody?"Jesusanswershimwithyetanotherparable:"Whothenisthefaithful [pistos]andwise [phronimos] stewardwhomthe lordwill setoverhishousehold to give them their shareof food at theproper time?Blessed is thatservant,ifthelord,whenhecomes,findshimsodoing.TrulyItellyou,thathewillputhiminchargeofallhisproperty."

While Jesus' reply can no doubt be given a reading that extends it to the"everybody"Peteraskedabout,itseemstomethemostnaturalinterpretationistotakeitasreferringtothedisciplesand,byextension,totheirsuccessors,theclergy:thatis,toallthestewardsoftheGospelintheirseveralgenerations.

Inthelightofthistext,then,preachersoftheWordlaborunderthreedistinctrequirements. First, they are to be faithful (pistol). They are called to believe,andtheyarecalledonlytobelieve.Theyarenotcalledtoknow,ortobeclever,or tobeproficient,or tobeenergetic,or tobe talented,or tobewell-adjusted.TheirvocationissimplytobefaithfulwaitersonthemysteryofJesus'comingindeathandresurrec tion.What theworldneeds tohear fromthemisnotanyoftheirideas,brightordim:noneofthosecansaveasinglesoul.Rather,itneedstohear-andabovealltosee-theirowncommitmenttotheministryofwaitingfor,andwaitingon,theonlyLordwhohasthekeysofdeath(Rev.1:18).

Second,theclergyaretobewise(phronimoi).Theyarenottobefools,richorpoor,whothinkthatsalvationcancometoanyoneasaresultofliving.Theworldisalreadydrowningin itseffortsat life; itdoesnotneedlifeguardswhoswim to it carrying the barbells of their own moral and spiritual efforts.Preachersaretocomehonestlyemptyhandedtotheworld,becauseanyonewhocomesbearingmorethanthefollyoftheke'rygma-ofthepreachingoftheword

ofthecross(1Cor.1:21,18)-hasmissedcompletelythefoolishness(moron)ofGod that is wiser (sophoteron) than men. The wise (phronimos) steward,therefore, is theonewhoknows thatGodhas stoodall knownvalueson theirheads - that, asPaul says in1Cor.1:26ff.,hehasnotchosen thewise,or themighty, or the socially adept, but rather that he has chosen what the worldconsidersnonsense(tdmora)inordertoshamethewise(sophous),andwhattheworldconsidersweak(tdasthene)inordertoshamethestrong.Theclergyareworth their salt only if they understand that God deals out salvation solelythroughtheklutzes(taagene)andthenobodies(tdexouthenemena)oftheworld- through, in short, the last, the least, the lost, the little, and the dead. If theythinkGodiswaitingforthemtoprovideclassierhelp,theyshoulddoeverybodyafavorandgetoutofthepreachingbusiness.Letthemdolessfoolishwork.Letthemselljunkbonds.

But it is the thirdof these clerical requirements that strikesmeas themosttelling: preachers are stewards whom the Lord has "set over his householdservants toprovide themwith foodat theproper time."After all theyears thechurch has suffered under forceful preachers and winning orators, undercompelling pulpiteers and clerical bigmouthswith egos tomatch, hownice tohearthatJesusexpectspreachersintheircongregationstobenothingmorethanfaithfulhouseholdcooks.Notgourmetchefs,notbanquetmanagers,notcatererstothousands,justGospelpot-rattlerswhocanturnoutadecent,nourishingmealonce aweek.And not even awholemeal, perhaps; only the right food at theproper time. On most Sundays, maybe all it has to be is meat, pasta, and avegetable.Noteverysermonneedstobeprefacedbyacocktailhourfullofthehomiletical equivalent ofVienna sausages and baconwrappedwater chestnuts;norneednourishingpreachingalwaysbedramaticallyconcludedwithadessertofflambeedsentimentandsoufleedprose.Thepreacherhasonlytodeliverfood,not flash;Gospel, not uplift.And the preacher's congregational family doesn'tevenhavetolikeit.Ifit'sgoodfoodattherighttime,theycanbellyachealltheywant: as long as they get enough death and resurrection, some day theymayevenrealizethey'vebeenwellfed.

Somuchforthefaithfulpreacher.Jesus,however,doesnotendhisanswertoPeter there. "But if," he continues, "that servant says in his heart, `My lord is

certainlytakinghisownsweettimeaboutcoming,'andifhebeginstosmackhisfellowwaitersandwaitressesaround,andtoeatanddrinkandgetdrunk..."If,that is, the preacher gets tired of the foolishness of theGospel and begins toamusehimselfwithhisownversionsofintelligiblefunandgames-whetherbyexploitinghisfellowservants'bodies,orbyintellectuallydevouringtheirsoulslikecheesepuffs- thentheLordof thatpreacher"willcomeonadayhedoesnotexpectandatatime[horaagain]hedoesnotknow,andhewillcuthimupinlittlepiecesandappointhisportion[meros]withtheunfaithful[apiston]."

Only one thing is necessary, therefore, and that is the "good part" (agathosmeros)thatMarychoseandMarthadespised.AllthatpreachersneedtodoissitatthefeetofJesusonthecrossandpreachoutoftheirfidelitytothatsitting.Butiftheywillnotdothat,theonlythingleftforthemisthe"partoftheunfaithful":thesloworsuddenfallingtopiecesoftheirlivesbyvirtueoftheirveryeffortstolivethem.Becausetheywillnotchoosetheemptinessofbeingfaithful(pistos),theonlythingleftforthemistolivebywhattheythinktheyknow.Butbecausetheyarenotwise-notphronimoi,notawarethattheonlythingthatcountsanymore is the foolishness of the cross - then all the two-bit pomposities theysubstitute for thesavingsimplicitywillsimplybore themandeveryoneelse totears. They will, like Ahimaaz (2 Sam. 18:19ff.), be nothing but breathlessmessengerswhoneverfiguredoutwhatthemessagewassupposedtobe.

JesusthereforewrapsuptheparableoftheWatchfulServantswithawarningthatneedsalmostnocomment:"Thatservantwhoknewthewillofhislordbutdidnot readyhimself [mehetoimdsas], or act [poiesas] according to thatwill,willbeskinnedroyally[daresetaipollds].Buthewhodidnotknow,evenifhedid things worthy of a real beating [plegon], will be skinned only lightly[daresetaioligas].Forfromtheonetowhommuchhasbeengivenmuchwillberequired; and from the one to whom people have committed much they willdemandthemore."Jesuscametoraisethedead;hesavesbynoothermeans.Iftheclergycannotbefaithfultothemuchnessofthatlittle,theyreallywouldbebetteroffsellingjunkbonds.

Betweentheparableof theWatchfulServantsandtheparableof theBarrenFigTree,LukeinterposessomesayingsofJesus thatcontinuehisemphasison

deathratherthanlivingasthemeansofsalvation.Forbrevity'ssake-andsincethepointhasalreadybeenbelabored- letmegiveyouonlysomenotesonthepassagesinquestion(Luke12:49-13:5;Alandnos.204-207).

Luke12:49-53(JesusasCauseofDivision):"Icametocastfireontheearth;andwhatdoIcareif it'salreadykindled!IhaveabaptismtobebaptizedwithandhowdistressedIamuntilitisconsummated[telesthg!DoyouthinkIcametogivepeaceonearth?No,I tellyou,ratherdivision."AndJesuscontinues inthesamevein,listingsamplesofthewayhisministrywilldisruptalloureffortsat normal, proper living: households divided two against three, father againstson,daughteragainstmother,andsoon.

Thisisquiteplainlydeath-talk.Item:Baptism.Johnbaptizesonlywithwater;Jesuswill baptizewith theHoly Spirit andwith fire (Matt. 3:11). Item: Jesusreferstohisdeathashisbaptism.JamesandJohn(Mark10:35ff.)wanttositonhisrightandhisleftinglory;Jesussaystheydon'tknowwhatthey'reaskingfor."Areyouable,"heasks,"todrinkthecupIdrink[ananticipationof`letthiscuppass from me' in Gethsemane: e.g., Matt. 26:39], or to be baptized with thebaptismwithwhichIambaptized?"Item:"Untilitisconsummated"[telestbe].The root of theGreekword reappears dramatically at the very point of Jesus'death on the cross: "Tetelestai," he says (John 19:30), "it is finished,consummatum est." Item:Not peace but division." God's insistence on death-resurrection as the method of salvation will play hob with all sensibleapproachestolife.Peoplewillfightratherthanswitchfromtheprudentwisdomofordinary living to the scandal and the foolishnessof a crucifiedMessiah (1Cor.1:21-25).

Luke12:54-56(Interpreting theTimes): Item:Jesus tells thecrowds,"whenyouseeacloudrisingin thewest,yousay,Àrainstormiscoming,'andthat'swhathappens;andwhenthesouthwindisblowingyousay,Ìt'sgoingtobeascorcher,' and it is."He compliments them, in otherwords, on their ability toread-andtoacceptandadjust to- thesignsof thenaturaldisruptionsof theirdesigns for ordinary living. They will cancel a picnic, for example: they willaccept thedeath that therainstormimposesontheirplansfor thedayandtheywill rise out of it into something totally new, like an afternoon with a good

mystery.Butthenhecallsthemhypocrites:"Howcome,"heasksthem,"youcanbesodiscerningaboutthesenaturalsignsofdisruptioninearthandsky,butyoucan'tdiscernthispresenttime?"HeisgoingtoJerusalemandhisdeath.Andheisgoing there inorder tomakedeathanddisruptionsafe - tomake it theverymeansofgraceandsalvation.Butwhenhesaysinplainwordsthathe'sgoing,nobodyreallyhearshim(Jesushasalreadypredictedhisdeathandresurrectiontwice,e.g.,Luke9:22and9:43-45),andwhenhetalkstotheminparablesaboutit,all theirnativeintelligenceevaporates.Item:"Thispresenttime"(tonkairontou-ton).Thewordkairosmeans "time" in the senseof "due season"or "hightime," as opposed to "clock time" (which in Greek is chronos). Kairos here,therefore, echoes the significance of the word Nora, "hour," as used in theWatchfulServants,andofthewordsheNoramou,"myhour,""thetimeofmydeath,"asusedthroughouttheGospelofJohn.

Luke12:57-59(SettlingwithOne'sAccuser):Jesusholdsuplitigiousnessasanexampleofthewaypeople's livesareinfactmadeworsebytheirefforts toget thedue rewardsof their living.He says theywouldbebetteroffdroppingtheir suit on the way to court - advice which, to determined plaintiffs, istantamounttotellingthemtodropdead.Thewholepassage,infact,anticipatesanothersayingfromthepassionnarrative,namely,Jesus'wordsinGethsemane:"thosewhotaketheswordwillperishbythesword"(Matt.26:52).

Luke13:1-5(JesusonCurrentHorrorStories):Someenthusiastsofthekindof journalism featured at supermarket checkout counters ("Mom Ices Baby inFreezer!" "Scoutmaster Goes Berserk with Bazooka!") regale Jesus with anatrocitystory.Pilate,theytellhim,killedsomeGalileansandpouredtheirbloodontheirownaltars."So?"Jesusreplies."YouthinkthatbecausetheseGalileanssufferedsuchahorribledeath,theyweresomekindofsuper-sinners?Noway!Butunlessyourepent,youwillalllikewiseperish."Thenheaddsanitemofhisownfromthetabloids("SiloamTowerCollapses;KillsEighteen!").Hispoint?Well, Ihardly thinkhewassayingthat if theycouldmanagetorepentof theirsins, theywouldn'tdie: thewaytheGospelworksout,evenbeingsinlesscan'tguaranteethat.Infact,itguaranteesjusttheopposite:astillmorehorribledeathon the cross.Maybewhat hewas telling them to repent ofwas actually theirrejectionofdeath-arejectiontheycompensatedforbywhistlinginthedarkand

tellinghorror stories.Maybe theywere supposed to stoppretendingdeathwassomethingGodsentonlytobadguysandrealizeitwashischosenwayofsavingeven people with lives as carefully lived as theirs. "You're all going to die,"Jesus tells them in effect. "But since I'm going to die for you and with you,maybeyoushouldstoptryingtokeepdeathatarm'slength.Youhavenothingtolosebutyourhorror."

Inanycase,itisjustthisacceptanceofdeaththatJesuscontinuestopressinthenextparable,thestoryoftheBarrenFigTree(Luke13:6-9;Alandno.207).TheepisodeofthefigtreeappearsinallthreesynopticGospels.OnlyinLuke,however, is it presented as a story told by Jesus on theway to Jerusalem; inMatthew andMark, it appears inHolyWeek as an acted parable -with Jesushimselfactuallycursingthefigtreeandthefigtreewitheringaway.

Accordingtomydivisionoftheparables,therefore,theactualcursingofthefigtreeshouldturnouttobeaparableofjudgment;andthestoryversion,byitsplacementwellbeforetheeventsofHolyWeek,shouldturnouttobeaparableofgrace.Not that thetwocategoriesaremutuallyexclusive: theparableof theBarren Fig Tree, by its very nature, is about judgment, crisis, the time ofdecision.Butitisalsoabouttheuniquewayinwhichthejudgmentis,fornowatleast, suspended in favorofgrace. In this, theBarrenFigTree isacompanionpiece to Jesus' earlier parable of theWheat and theWeeds. In both stories, aperfectly correct judgment on a bad situation gives way to a letting be, to asufferingof thebadness - toandphesis, that is, thatbothpermitsand forgivestheevil(theGreekaphienaivariouslymeanstolet,allow,permit,suffer,pardon,forgive).

Considerthestory,then.Acertainmanhasafigtreeplantedinhisvineyardandhecomestoitlookingforfigsandfindsnone.Sohesaystohisvinedresser,"Three years I've been trying to get figs from this tree and it hasn't producedevenone.Cutitdown.Whyshouldituseupground?"Butthevinedressersaystohim,"Letitbe,Lord[kyrieiphesauten],foroneyearmore,tillIdigarounditandput onmanure. If it bears fruit next year, somuch the better; if not, thenyou'llcutitdown."

Look first at thedetailsof theparable. Itmaynotbewise toput toomuchweight on the fact that the fig tree is planted in a vineyard: people probablyplantedbothinthesamespace,andScripturecertainlyseemstoconsider"vinesand fig trees"companionplantings.But there isat least a suggestionhere thatthelordintheparableisprincipallyagrapegrower(hehas,apparently,afull-timevinedresser)andthathehasplantedthefigtreemoreoutofpersonaldelightthanoutofentrepreneurialpracticality.Plainly,then,sincethefigtreestandsforthehumansideoftheparabolicpicture(fortheJerusalemJews,orforJudaismin general, or for the whole human race: take your pick), Jesus seems to besayingthattheworldismoreGod'shobbythanhisbusiness,thatitexistsmoreforpleasurethanforprofit.God'sattitudetowardtheworld,therefore,involvesfavorfromthestart;graceisnotsomethinghedragsinlateronjusttopatchupmesses. Unnecessary, spontaneous delight is the very root of his relationshipwiththeworld.

Thereisacomplication,however,inthenextsetofdetails.Not,ofcourse,inthe part about seeking figs and finding none: that simply stands for God'sdisappointmentwithwhatever it isyoudecide to let the fig tree represent.Butwhen Jesus introduces the vinedresser into the parable - and then proceeds tomakehimthesourceofthedecisiontoexercisegraceinsteadofjudgment-hetakesanewtack.ItwouldhavebeenjustaseasyforJesustomakethelordofthe vineyard himself the originator of the gracious beneficence (as he did, forexample,intheparableoftheLaborersintheVineyard,Matt.20:1-16).Atthispoint, though,Jesus isnotcontent to leave things that simple.Ashedoes inafewotherplaces,hecaststwocharactersinthedivinerole:onetorepresenttheFather (the divine beneficence in its judgmental aspect) and the other torepresent the Son (the divine beneficence as grace). Needless to say, it is thesecondof thesecharacters that turnsout,somewhatbizarrely, tobe theChrist-figure in the parable (see theUnjust Steward, chapter fourteen below, for themostbizarreinstanceofall).

Inanycase,itisthevinedresserwhoistheChrist-figurehere.Itispreciselybecause he, underling though he is, invites the owner of the vineyard intoforbearanceand forgiveness that thebarren fig treecontinues to livebygrace."Aphes,"hesaystohislord:"Letitbe."Anditisjustthatwordthatmakeshim

oneoftheclearestChrist-figuresinalltheparables.Foronthecross,intheveryteethofdeath,Jesushimselfsays,"Aphes,forgive."

Note,too,thevinedresser'slastline:hesaystohislord,"Ifitdoesn'tbearfruitnextyear,thenyouwillcutitdown."I'mnotsurewhatthatsaysaboutGodtheFather,butI'mcertainitsaysthatGodtheSon-whoistheonlyonewhooffersthe reconciled creation to the Father, and to whom the Father has in factcommittedalljudgment(John5:22)-willnevergobackonthedphesishehaspronouncedovertheworld."Ididnotcometojudgetheworld,"Jesussaid,"buttosavetheworld"(John12:47).

The world lives, as the fig tree lives, under the rubric of forgiveness. Theworld,ofcourse,thinksotherwise.Initsblindwisdom,itthinksitlivesbymeritandreward.ItlikestoimaginethatsalvationisessentiallyapatonthebackfromaGodwhoeitherthinkswearegoodeggsor,ifheknowshowrottenweactuallyare,considersourrepentancesufficienttomakeupforourunsuitability.Butbythe foolishnessofGod, that isnot theway itworks.By the follyof thecross,Jesus becomes sin for us, and he goes outside the camp for us, and he isrelegated to thedump forus, andhebecomesgarbageandcompost, offal andmanureforus.Andthenhecomestous.TheVinedresserwhoonthecrosssaid"aphes"tohisLordandFathercomestouswithhisownbodydugdeepbynailsandspears,andhisownbeingmadedungbyhisdeath,andhesendsourrootsresurrection.Hedoesnotcome to see ifwearegood:hecomes todisturb thecakedconventionsbywhichwepretendtobegood.Hedoesnotcometoseeifwearesorry:heknowsourrepentanceisn'tworththehotairweputintoit.Hedoes not come to count anything.Unlike the lord in the parable, he cares notevenafigforanypartofourrecord,goodorbad.Hecomesonlytoforgive.Forfree.Fornothing.Onnobasis,becauselikethefigtree,wearetoofargonetohaveabasis.Onnoconditions,becauselikethedungofdeathhedigsintoourroots,heistoodeadtoinsistonprerogatives.Wearesavedgratis,bygrace.Wedonothingandwedeservenothing;itisall,absolutelyandwithoutqualification,onehuge,hilariousgift.

Andallbecause there is indeedaVinedresser. Ican loveJesus.AsIsaid, Idon'tknowabouthisFather.Theonly thing IcansayaboutGod theFather is

thathe'sluckytohavesuchalovableSon.SometimesIthinkthatifIhadtogobyhis track record insteadof just taking Jesus'word for his good character, Iwouldn'tgivehimthetimeofday.AndIdon'tknowabouttheHolySpiriteither.Somuch hot air has been let off in his name that if Jesus hadn't said hewassendinghim,I'dwritehimofftoo.ButJesusIcanlove.Hedoeseverything,Idonothing;Ijusttrusthim.Itisaniftyarrangement,andforadeadbeatlikeme,itistheonlyonethatcanpossiblywork.AslongasIaminhim,Ibearfruit.Aslongashisdeathfeedsmyroots,Iwillneverbecutdown.

CHAPTERTEN

InterludeonanObjectionWHYNOTLIFERATHERTHANDEATH?

fIassessyourmoodcorrectly,itistimetotakeabreak.Youhavelistenedforalongtimenowtowhatmustseemlikeamonomaniacalinsistenceondeath,and you have just about had itwith all this talk about free grace. "What everhappened,"youwanttoobject,"tothepositiveideaofChristianliving?Ifallwehavetodotobesavedisdropdead,whybothereventryingtolive-especially,why bother to be good, loving, ormoral?Whynot just go out and sin allwelike?Whatrolehaveyouleftforreligionintheworld,ifeverybodyisgoingtogethomefreefornothing?"

Letmeinterruptyourtrainofthoughtrightthere,becauseyouarebeginningtodriftawayfromthepointofyourmosttellingobjection,namely,myfailuretodealwiththelegitimatesubjectofliving.Ishallget tothat inamoment.First,though,Iwanttolaytorestthelasttwoghostsyoujustletloose.

What role have I left for religion?None.And I have left none because theGospel of our Lord and Savior JesusChrist leaves none. Christianity is not areligion; it is theannouncementof theendof religion.Religionconsistsof allthethings(believing,behaving,worshiping,sacrificing)thehumanracehaseverthoughtithadtodotogetrightwithGod.Aboutthosethings,Christianityhasonly twocomments tomake.The first is that noneof themever had the leastchanceofdoingthetrick:thebloodofbullsandgoatscannevertakeawaysins(seetheEpistletotheHebrews)andnoeffortofourstokeepthelawofGodcanever succeed (see the Epistle to the Romans). The second is that everythingreligion tried (and failed) to do has been perfectly done, once and for all, by

Jesusinhisdeathandresurrection.ForChristians,therefore,theentirereligionshop has been closed, boarded up, and forgotten. The church is not in thereligion business. It never has been and it never will be, in spite of all theecclesiasticalturkeysthroughtwothousandyearswhohaveactedasifreligionwas their stock in trade. The church, instead, is in the Gospel-proclaimingbusiness.ItisnotheretobringtheworldthebadnewsthatGodwillthinkkindlyaboutusonlyafterwehavegonethroughcertaincreedal,liturgical,andethicalwickets; it is here to bring theworld theGoodNews that "whilewewereyetsinners,Christdiedfortheungodly."Itishere,inshort,fornoreligiouspurposeatall,onlytoannouncetheGospeloffreegrace.

Yourotherghostcanbelaidtorestjustasquickly.Thereasonfornotgoingout and sinning all you like is the same as the reason for not going out andputting your nose in a slicing machine: it's dumb, stupid, and no fun. Someindividualsinsmayhavepleasurestillattachedtothembecauseoftheresidualgoodnessoftherealitiestheyareabusing:adulterycanindeedbepleasant,andtyingoneoncanamuse.Butbetrayal, jealousy, lovegrowncold,and thegraydawnofthemorningafterarenobody'sideaofagoodtime.

On the other hand, there's no use belaboring that point, because it neverstoppedanybody.Andneitherdidreligion.Thenotionthatpeoplewon'tsinaslong as you keep them well supplied with guilt and holy terror is a bitoverblown.Givingthehumanracereligiousreasonsfornotsinningisaboutasusefulasreadinglecturestoanelephantinrut.Wehavealways,inthepinches,donewhatwedamnpleased,andGodhasletusdoit.Hisanswertosinisnottoscream"Stopthat!"buttoshutuponceandforallonthesubjectinJesus'death.

Furthermore, the usual objection toGod's silence, namely, that peoplewilltakesuchgraciousnessonhispartaspermission tosin, isequallynonsensical.For one thing, he made us free, so we already have his permission - not hisadvice, mind you, nor his consent, nor his enthusiasm - but definitely hispromise not to treat us like puppets. For another, few of us, at the point ofsinning,actuallyrunaroundtryingtogetsomeonetosignapermissionslipforus;wejustgoaheadfullsteamonourown.Andfor thefinal thing, thewholeideaofpeopleactuallybeingencouragedtoseducemaidens,orwaterstock,or

poisonwellsby theagonyanddeathofJesuson thecross issimply ludicrous.We ourselves, thank you very much, are all the encouragement we need fordastardlydeeds.

Iamleft,therefore,withtheunhappysuspicionthatpeoplewhoareafraidthepreaching of grace will encourage sin are in fact people who resent therighteousness theyhave forced themselves into.Having led "good" lives - andworseyet,havingdeniedthemselvesthepleasuresofsin-theyseetheinwardlyat any suggestion that God may not be as hard on drug pushers and childmolestersastheyalwaysthoughthewouldbeonthemselves.

Butenoughofreligionandmorality,thosetwodoughtysubstitutesforliving.What about your really considerable objection?What about the charge that inexaltingdeathasthemeansofgrace,IhaveutterlyneglectedthesubjectoftheChristian life?Ipleadguilty. Ihaveneglected it.ButonlybecauseI think thatJesus, at this point in his career, is neglecting it too. Still, I shall meet youhalfway:IshallgiveyouafewassurancesthatIstillconsiderlivingagenuinepossibility for faithfulChristians; and then I shall give you an example of thekindof living Ihave inmindwhen I sayweare tobe"dead"evenbeforeourfinaldeath.

Lifeisgood.Godinventedit,andwhenitislivedaccordingtohisdesigns,itcanbeterrific.AndthedesignsofGod-thelaws,physicalandmoral,bywhichlife ismeant to be governed - are nothing less than his specifications for thebeautiesofhisseveralcreatures.Thelaw,therefore-morallawinparticular,butphysicallawaswell-ispreciselyourbeauty;andinsofaraswesucceedinlivinglawfully,weenjoyourowngorgeousnessjustasGodenjoysit.Moreover,eveninourpresent fallenworld, thegoodnessofgood living (physicalormoral) isstillavailabletous.Christianstherefore,ingratitudetoGod,continuetoliveandtopursuegoodnessofallsorts:thepleasuresofsports,thedelightsofthemind,the joys of mutual affection, the consolations of nature, the satisfactions ofvirtuousandkindlyacts-nolawfulaction,highorlow,greatorsmall,iseveraninconsiderablethingtoaChristian.

However.But.Still.Nevertheless.Inspiteofallthat.TheGospeltruthisthat

neitherwenortheworldcanbesavedbyeffortsatlivingwell.Ifthehumanracecouldhave straightenedup its act by the simplepursuit of goodness, itwouldhavedonesolongago.Wearenotstupid;andLordknows,fromConfuciustoSocratestoMosestoJoyceBrothers,we'vehadplentyofadvice.Butwehaven'tfollowedit.Theworldhastakenafive-thousand-yearbathinwisdomandisjustasgrimyasever.Andourownlivesnow,forallourefforts toclean themup,justgetgrimierandgrimier.Wethinkpurethoughtsandeatwheatgermbread,butwewilldieasourfathersdid,notnoticeablybetter.

Once again, the world cannot be saved by living. And there are twodevastatinglysimplereasonswhy.Thefirst is,wedon't livewellenoughtodothe job. Our goodness is flawed goodness. I love my children and you loveyours,butwehave,bothofus,messedthemuproyally.Iamanicepersonandso are you, except for when my will is crossed or your convenience is notconsulted -and thenwearebothso fearful thatwegetmean inorder toseemtough.Andsoon.Thepointisthatifwearegoingtowaitforgoodlivingtosavetheworld,wearegoingtowaita longtime.Wecanseegoodnessandwecanloveit.Wecanevenloveitenoughtogetafairamountofitgoingforusonnicedays.Butwesimplycannotcrankituptothelevelneededtoeliminatebadnessaltogether.

The second reason is more profound. The world's deepest problem is notbadnessasopposedtogoodness; it issin, theincurablehumantendencytoputself first, to trust number one and no one else. And that means that there isnothing - no right deed, however good, noble, lawful, thrifty, brave, clean, orreverent- thatcannotbedonefor thewrongreason, thatcannotbetaintedandtotally corrupted by sin. As I observed earlier, the greatest evils are, withalarming regularity, done in the name of goodness.When we finally fry thisplanetinanuclearholocaust,itwillnothavebeendonebyabunchofnaughtylittle boys and girls; it will have been done by grave, respectable types wholovedtheirhighidealstoomuchtolaythemdownforthemerepreservationoflifeonearth.Andlesserevilsfollowthesamerule.WhenIcrippledmychildrenemotionally(orwhenmyparentscrippledme)itwasnotdoneoutofmeannessorspite,itwasdoneoutoflove:genuine,deeplyfelt,endlesslyponderedhumanlove-flawed,alas,byaself-regardsoprofoundthatnoneofusevernoticedit.

Life,therefore,forallitsgoodness-theactofliving,forallitslawfulnessandevenoccasionalsuccess-cannotsave.Iamsorrytodisappointyou,butwearebackatdeath-faithinJesus'death-astheonlyreliableguide,theonlyeffectiveopposite to sin, which otherwise can play havoc with goodness and badnessalike. But letme take the edge off that by giving you an illustration of whatdeathasawayoflivingmightbelike.Thetemptation,ofcourse,istoimagineitasadoingofnothingatall,aprofoundquietism,adeadly,boringwaitfordeathitselffinallytoturnupandendthenag.Tohelpyougetaroundthatview,Iwantyoutoholdoutyourrighthand,palmup,andimaginethatsomeoneisplacing,oneafteranother,allsortsofgoodgiftsinit.Makethegoodthingswhateveryoulike - M & Ms, weekends in Acapulco, winning the lottery, falling in love,havingperfectchildren,beingwise,talented,good-looking,andhumblebesides- anything. But now consider. There are two ways your hand can respond tothosegoods.Itcanrespondtothemasalivehandandtrytoclutch,toholdontothesinglegoodthatisinitatanygivenmoment-thusclosingitselftoallotherpossiblegoods;oritcanrespondasadeadhand-inwhichcaseitwillsimplyliethere perpetually open to all the goods in the comings and the goings of theirdance.

WhenItalkaboutbeingdead,accordingly,Ihaveinmindnottheabsenceofinterestinthedanceofliving,buttheabsenceofclutchingatourpartnersinthedance-notnot-dancing,ifyouwill,butnot-trying-to-stop-tbe-dance.Inaway,thatisnothingmorethangurusandspiritualadviserstheworldoverhavebeensayingformillennia.Butitisalso,Ithink,quitespecificallythewaytheGospelinvites us to live. Jesus, obviously, was not without an interest in life: hisreputationasagluttonandwinebibberwasnotgainedbysittingathomeeatingtofuanddrinkingherbtea.Butequallyobviously,Jesusdidnotcounthislife-eitherhumanordivine - a thing tobegraspedat.Hewasopenat all times towhatGodputintohishandandheremainedfaithfulinthatopennessuntildeath-atwhichpointGod,bythepowerof theresurrection,put thewholeworldinhishand.

Think "dead hand," then: it is the onlyway, here or hereafter, that life cansafelybeenjoyed.

CHAPTERELEVEN

BacktoDeath,Lastness,andLostnessTHEMUSTARDSEED,THEYEAST,ANDTHENARROWDOOR

henextgroupofparablesrunsfromLuke13:10to13:30(Alandnos.208-211)andincludestheMustardSeed,theYeast,andtheNarrowDoor.Inthese,Jesus not only continues his emphasis on death but also returns withconsiderable force to the themesof lastness and lostness as touchstonesof theoperationofgrace.

ThesectionbeginswithJesus'healingofacrippledwoman(Luke13:10-17;Alandno.208).Thisstory,whichisparaboliconlytotheextentthatitcontainsJesus'usualsprinklingofcolorfulcomparisons,nonethelesshasabearingonmyinterpretation of the parables. The healing, we are told, took place in asynagogue on the sabbath - to the annoyance of the authorities of thecongregation.Jesus,ofcourse,violated thesabbath invariousways right fromthe start ofhisministry;but it isworth askingwhetherhisbreakingof it nowshedsalightdifferentfromthatofearlieroccasions.

Ithinkitdoes.Inthosefirstviolationsoftheinjunctiontodonoworkonthesabbath,Jesuswasatpainstovindicatehisownauthority.Justifyinghis"hand-milling"ofgrainonthesabbath, forexample,hesaid,"theSonofmanis lordevenofthesabbath"(Mark2:28).ButinthedevelopedChristianimageryofthesabbath, anewemphasis, aboveandbeyond theoriginaloneof rest, comes tothefore.Itisanemphasisondeath;andIwanttoenteritintotherecordhereasJesuscomescloserandclosertothedeathheiscourtingonthisfinaljourneytoJe rusalem. Let me give you, therefore, a few notes about the sabbath -remembering,ifyouwill,thatIamusingtheword,eveninChristiancontexts,to

refertoSaturday.(Sunday,forChristians,isnotthesabbath;itistheFirstDayof the Week, the Lord's Day, Dies Dominica, celebrated in honor of theresurrection.IntheRomancelanguages,thenameforSaturdaycomesfromtheHebrew-e.g., the ItalianSabbato; thename forSundaycomes from theLatinforLord'sDay-e.g.,theFrenchDimanche).

Item.Intheoldcovenant,thesabbathisadayofrestinhonorofGod'sworkofcreation;inthenewcovenant,thesabbathbecomesadayofdeath-thedayJesus'bodylayinthetomb,thedayChristlaginTotesbanden.

Item:Christian liturgical terminology.JesusdiesonGoodFriday,which, inadditiontobeingtheeveofthesabbath,isalsothepreparationofthePassover.AndherisesonEasterSunday,whichisthefirstdayoftheworkingweek.Butthedayinbetweeniscalled,variously,EasterEven,HolySaturday,orTheHolySabbath,SabbatoSancto.

Item:EasterEven.Thegreat service on this day is theEasterVigil,whosethemeistherenewalofcreationbytheresurrectionofJesusfromthedead(theentirefirstcreationstory,Gen.1:1-2:3,isthefirstofmanylessonsrecapitulatingthehistoryofsalvationfromtheoldcovenanttothenew).Inotherwords,asthechurchonHolySaturdaysitsquietlyinthetombwiththedeadChrist,italsositsjoyfully,believingthat,inJesus,deathhasbeenmadetwiceascreativeastheactof creation ever was. The death ofJesus, therefore, is not just something thatlastedthroughasinglesabbathdayinthespringofA.D.29.Preciselybecausehe who was dead that day was the Incarnate Lord, the Second Person of thetriuneGod,hisdeath isaneternalaswellasa temporal fact.Jesus isnotonlyrisenforever;heisalsodeadforever.Theheavenlysabbathswelookforwardtocelebratingwill be a perpetual renewal of creation, proceeding by a perpetualresurrectionoutofaperpetualdeath.

(PeterAbelard;translationbyJ.M.Neale)

Wetoo,therefore,willliveendlesssabbathsoutofourdeathinhim.Whenthewearinessofallourlivingisover,weshallreceivetherewardofourfaithfulnessuntodeath(Rev.2:10).TheLambSlain(5:6,9,12;13:8),whomakesallthingsnew(21:5),willgiveusthecrownofhiseternallife(2:10).

Item:ThepersonalsignificanceoftheChristiancelebrationofHolySaturdayoftheHolySabbath.Whatwecelebrateispreciselydeath,notdying.Dying,ifyouthinkaboutit,issimplytheworld'sworstwayofliving:itistag-endliving,minimal living, hardly living.And dying, besides being no fun, is also totallyunfruitful: nothing grows out of it because the common reaction to it is acontinuousattempt,physicallyandmentally,toreverseit-togocountertothedirection that the universe in this particular instancewants to take.But death,preciselybecauseitisanarrivalatanaccomplishedfact,andaboveallbecauseJesusrisesgloriouslyoutof that fact, is themost fruitful thing there is.Death,therefore-nothingness,nothing-istheonlythingweneed.

Item: Nothingness. On Holy Saturday, the Holy Sabbath, the Easter Vigilbeginsinadarkenedchurch.Thesymbolismisobvious:wearedeadinChrist'sdeath.Butthen,inhonoroftheresurrection,thenewfireisstruck,thepaschalcandle is lit, and we begin the celebration of a new creation out of thenothingnessofdeath.Peopleoftensaytheyareafraidofdeath-about,as theysometimes put it, having to be nothing after all these lovely years of beingsomething.Whentheytellmethat,Itrytofocustheproblemmoretightly."LetmeseeifIunderstandyou,"Isay."You'rebotheredbythethoughtthatyouwillbe non-existent in, say, the year 2075. But tell me something. Has it everoccurred toyou toworryabout the fact thatyouwere likewisenon-existent in1875? Of course it hasn't: for the simple reason that, by the forces of naturealone,yougotbravelyoverthatfirstattackofnothingnessandwereborn.Well,

alltheGospelistellingyouisthatyourdeath-yoursecondboutofnothingness- is going to be even less of a problem than your first.By the power ofJesus'deathandresurrection,youwillgetbravelyoverthattoo,andbereborn.Infact,youalreadyhavebeen;sogofindsomethingmoredangeroustoworryabout."

FinalItem:Onlydeathisusableinthenewcreation.Jesuscametoraisethedead.Hedidnotcometoraisetheliving;andheespeciallydidnotcometoraisethe dying (remember Lazarus: John 11:1-16). As long as you and I are justhanging onto life, Jesus cannot do a thing for us. He saves the dead, not themoribund;thelost,notthedetoured;thelast,notthemiddleoftheline.Itisonlywhenwe go all theway into death - past living and past dying - thatwe canexperiencehispower.

Ihavealreadydealt(inTheParablesoftheKingdom)withtheparablesoftheMustardSeedandoftheYeastasMarkandMatthewlocatethemintheearlierpartofJesus'ministry.AllIamgoingtoofferhereareafewreflectionsbasedonthe fact that in Luke (Luke 13:18-21; Aland nos. 209-210) Jesus tells theseparablesasecondtimeduringhisfinaljourneytoJerusalem.Amustardseed,orany seed for that matter, must end its career as a seed before something cancomeof it. Itmust, that is, go all theway intodeath.Therefore,whileLuke'splacementofthisparablemaybesingular,thereisnonethelessacertainthematicappropriateness about it: Jesus, too, must end his career before anything cancomeofhismessianicprogram.

One other observation on themustard seed: it becomes a tree (dendron). IthinkitworthnotingthattheimageryofthetreeisnotonlycentraltotheshapeoftheScripturebutalsoinseparablyinvolvedwithdeath.Mankindfallsintosinand death by a tree in Genesis, is saved by a tree through the death of theIncarnateLordonthecross,andlivesforeverintheNewJerusalemintheshadeofthetreeoflifethatyieldstwelvefruitsandwhoseleavesareforthehealingofthenations.Trueenough,theGreekwordfor"tree"intheseinstancesisxylon,notdendron:itmeans"wood"-originally,lumberorfirewood.ButinthelaterGreekof theNewTestament, itquiteplainlymeans"tree"("xylonof life," forexample,Rev.22:2);andfromthatusage,iteasilybecomesametonymforthecross:Jesus"hunguponaxylon"(Acts5:30)and"boreoursinsonthexylon"(1

Pet.2:24),etc.

Abouttheyeast(zyme),onlyonecomment.Whileyeastcannotbesaidtodiewhenitismixedintodough,itcanlegitimatelybesaidtogetlostinthemixture.Jesus, in fact, says that thewoman "hid" it (enekrypsen) in threemeasures offlour. Consequently, even though the yeast is not an image of death, it isnonetheless an image of the saving lostness that Jesus, at this juncture, talksabout almost as much as he does about death (see the Good Samaritan, forexample-andespeciallytheupcomingparablesinLuke15:theLostSheep,theLostCoin,theLostSon).

For thepresent,however,Lukeproceeds to theparableof theNarrowDoor(Luke 13:22-30; Aland no. 211) - but not without a reminder (verse 22) thatJesusissayingallthesethingspreciselyonhiswaytoJerusalem.ForbothLukeand Jesus, in other words, death hangs over this entire proceeding; to me,therefore, the verse is yet another justification for my use of death as thetouchstoneoftheparablesofgrace.

SomeonecomesuptoJesusontheroadandsaystohim,"Lord[kyrie],willonly a few be saved?" In one sense, it is easy to understand how such apresumptionofexclusivitycouldariseinthequestioner'smind,consideringtheharsh-sounding,apparently judgmentalparableshemayhaveheardduring thisjourney:theGoodSamaritan,theFriendatMidnight,theSignofJonah,theRichFool, theWatchful Servants, the Barren Fig Tree. On the other hand, itmusthavebeenexasperatingtoJesustohavehismainpointsocompletelymissed:hewas,afterall,layingdownaprogramofsalvation(namely,faithinhisdeathandresurrection) that wouldmake eternal life available to absolutely everybody -andonagive-awaybasisatthat."Allyouhavetodoisbedeadandtrustinmydeath,"hesaidineffect;"Idoalltherest."

Jesus'difficulty,ofcourse,wasthatsuchaprogramwassimplyunintelligibletohishearers.Aseverypreacherknows,peoplehearnotwhat issaidbutonlywhat they are prepared to hear.Consequently, sincenoone in Jesus' audience(thedisciples included)was in anywayprepared to comprehend the ideaof aMessiahwhowoulddie,itisnotsurprisingthathisparabolicintimationsofhis

deathandresurrection-nottomentionhisliteralpredictionofit-wenttotallyunheard.

Accordingly,Jesus'hearersfastened theirmindsonsomething theycouldatleastpartiallygrasp,namely,thenotesofjudgmentandevenofcondemnationinhisparablesofgrace;and theyskippedblithelyoverdeathandresurrectionbywhichalonegraceworks.AndJesushimself(whobynomeanshadtheworld'slongest fuse)seemssimply tohavebecomemonumentallyannoyedwith them.Almostoutofspite,hegivesnodirectanswertothequestionofwhetheronlyafewwillbesaved.Instead,hedeliberatelyperpetuatestheirconfusionbygivinghisanswer in theham-fistedly judgmental imageryof theNarrowDoor. It isaprimeexampleofJesuspositivelyencouragingmisunderstanding.

Straight off, he responds in the plural, thus answering his questioner byplaying to the crowd: "Strive [agonizesthe] to enter through the narrow door[stenosthyras]."Whatheisdoing,ofcourse,istheoldrhetoricaltrickofsettingupastrawmanbyconfirmingtheworstcase.Becauseinsofarasaneschatologymaven like his questioner could hear him at all, the only thing Jesus couldpossiblymeanby "striving" and "narrowdoor"wouldbe, "Youbet there'll beonlyafew,sonny;andifyou'resmart,you'llknockyourselfoutstudyingfortheentrance exam. Because I've made it so tough that most of you are going toflunk."

I realize,of course, that therearea fairnumberofChristianpreacherswhowouldbemorethanhappytostandupandsaythat'sexactlywhatJesusmeant.But Ihave troublewithsucha failure tospot the ironyJesus isusinghere.Somuchso,thatwhenIputtheircheerfullyexclusivistinterpretationofhiswordsagainstsomethinglikeJohn12:32("I,ifIbeliftedup,willdrawall[pdntas]tome"),thecircuitbreakersinmymindsimplypop.Andbythesametoken,whenIputthatdireinterpretationagainstwhatIthinkJesusisactuallysayingintheseparablesofgrace,Iamforcedtolookforanother,morecatholicinterpretationoftheNarrowDoor.

Sohereit is.Thenarrowdoor- thetightsqueezeinfrontofabsolutelyfreesalvation - is faith in Jesus' death. Jesus does not set up ten thousand tricky

wicketsandthreatentoadmit toheavenonlytheaceswhocannegotiateeveryoneof them. Jesushas simplyput, smack in the frontofhisFather'shouseofmanymansions, the one, scant doorway of his death and ours. Its forbiddingnarrownessliesnotinthefactthatitissosmallitishardtofind;ratheritliesinthefactthatitissorepulsiveitishardtoaccept.Letme,inallreverence,repeatthelastassertionasplainlyaspossible:toanyoneinhisrightmind,theprogramofsalvationviadeath,asproposedbyJesus,simplystinksonice.It lets in theriffraff, since all theyhave to be is dead; and it offends the classy, since theywouldn't even be caught dead entertaining such a proposition. Besides, inGethsemane,Jesushimselfsaiditwasaterribleideaandhewarnedusoverandoveragainthatthenumberofpeoplewhowouldbewillingtobuyitwouldbeundamnedfew.Hedidnot,however,sayeitherthatitwashisheart'sdesirethatthenumberactuallybefew,or thathewasgoing tositup inhisprivate towercheering every time somebody turned away in disgust from such a forbiddingfrontdoor.Infact,hesaysthathehimself,hangingdeadonthecross,isthefrontdoor("Iamthedoor,"John10:9);andfarfromturninguphisnoseattheworld'srejection,heinsistsontryingforevertoconvertittoacceptance-"I,ifIbeliftedupfromtheearth,willdrawalltomyself'(John12:32).

Do you see what that does for the details of this parable? It abolishes theexclusivityoftheimageryofnarrownessandmakestheparablesusceptibleofaninclusive interpretation. Watch. All the suction in the universe - all the"drawing"bywhichtheWordwooscreationbacktobehisbride-isthroughthenarrowdoorofdeath.Youmayrunfromit,youmayfightit,youmayprotestit,youmayhateit-allinthenameofwhatyoucalllife.Butifeverjustonceyouslipup inyour frantic struggle to liveyourway toyour eternalhome - if justonceyousimplydropdead-wellthen,sssslurrrp!!!...thesuctionwillgetyou,andhomeyougo.Notbecauseyoudeserveto;onlybecausethat's thewaytheuniverseisbuilt.GoodFridayandtheHolySabbatharethetipoftheicebergofredeemingdeath that liesunder all ofhistory. Itwas theLambSlain from thefoundationoftheworld(Rev.13:8)whosaid,"I,ifIbeliftedup,willdrawalltome."

Salvationishard,therefore,andsalvationiseasy-andthehardestthingaboutit is its easiness. It uses such cheap, low-downmethods that only the last, the

lost, the least, the little, and the dead will ever be able to cotton onto it.Moreover, that is exactlywhat Jesus says at the endofhis introduction (Luke13:24) to the parable of theNarrowDoor: "Formany, I tell you,will seek toenterandwillnotbeable"(oukischysousin,willnothavethestrengthforit).

ButthenhetakesatackthatseemstoundoeverythingIhavebeensaying-atackthathasgiveneditorsoftheGreektextapunctuationproblem.Ifyouput-asmostofthemdo-afullstop(thatis,aperiod)after"willnotbeable"attheendofverse24,thenyouputatleastsomedistancebetweenthosewordsandtheactualbeginningoftheparableinverse25,towit,"Oncethemasterofthehousehas risen up and closed the door. . ." In other words, you leave open thepossibilitythattheinabilitytoenterisnotnecessarilyduesolely-orevenatall-tothemaster'sclosingofthedoor.Butifyouputahalfstop(acomma,inthiscase) between the verses, then you have practically necessitated twoconclusions: first, that the householder's door in verse 25 is the same as thenarrowdoor inverse24; and second, that the reasonwhyonlya feware evergoingtomakeittotheirfinalhomeisthatourLordandMaster'sideaofhowtothrowagoodparryistokeepoutasmanypeopleaspossible.Obviously,sinceIdon'tbelievethatthesecondconclusionisGospel,andsinceIamconvincedthatthefirst isnot thecase,Imyselfamdelightedtoputafullstopafterverse24.(Fortherecord,theKJV,RSV,NEB,NIV,andmanyothersoptforthefullstop.Examples of the effect of the half stop may be seen in the English RevisedVersion[marginalreading]andinJ.B.Phillips'stranslation.)Inanycase,letmeputafullstoptotextualcriticismandgetbacktowhatshouldprobablynowbecalledtheparableoftheNarrowDoorversustheOtherDoor.

Jesus says: "Once thehouseholder [oikodespotes] has risenup [egerthc andclosedthedoor[thyran],youwillbegintostandoutsideandknock[krouein]onthedoor,saying, `Lord,openupforus';andhewillanswerandsay toyou, Ìdon'tknowwhereyou'recomingfrom.'Thenyouwillbegintosay,Weateanddrankrightinfrontofyouandyoutaughtinourstreets.'Andhewillsaytoyouagain, Ì don't know where you're coming from; get away from me, all youworkersofiniquity."'

Far enough for the moment. Look carefully at the words I have given the

Greekfor.Oikodespotes(Iamshiftingtothemildertranslation,"householder")is a word that has appeared before andwill appear again. Jesus uses it twiceduring theparablesof thekingdom(seemypreviousvolume,TheParablesoftheKingdom):onceinreferringtothehouseholderintheparableoftheWheatandtheWeeds(Matt.13:2430)-whichhouseholder,pleasenote,wastheveryonewhosaiddphete(forgive,letthembe)concerningtheweeds;andheusesitasecondtimeinreferringtothehouseholderwho"bringsforthoutofhistreasurethingsnewandold"(Matt.13:51-52)-theonewhomJesusholdsupasamodelfor the instructed disciple. He also applies theword to three other significantcharacters: tothelordofthevineyard, thegraciousChrist-figureintheparableoftheLaborersintheVineyard(Matt.20:116);totheparty-giverintheparableoftheGreatSupper(Luke14:1524)whogoestoheroiclengthstofillhishousewithguests;andperhapsmostremarkably,tothefigureofGodtheFatherintheparable of the Vineyard and the Tenants (Matt. 21:33-44) - that is, to thevineyardownerwhosesonwaskilledforthesakeofthevineyard.(TheVulgate,incidentally,translatesoikodespotesaspaterfamiliasinalltheseinstances-thussuggesting, whether in the case of the Christ-figure or the Father-figure, thedesirabilityofafamilial,ratherthanacoldlyjudicial,interpretation.)

In the light of all these usages, what can be said about the force ofoikodespotesintheparableoftheDoors?Ithinkithastheeffectofmakingthisaparableabout thedivinehousekeeping-about thewayGodprovidesforandmanagesthewholehouseofcreation-about(tousethecorrecttheologicalterm)thedivineeconomy.And it implies thatwhile themanagingofhishousemaywell require certain exclusionarymeasures, thosemeasures are not the divineoikodespotes'ideaofhowtorunahome.Inshort,Ithinkitonlyfairtoimportintotheinterpretationofthisparableallthefreightofgraceandleniencycarriedby thewordoikodespotes in Jesus' otherparables.Accordingly, I amgoing totakethehouseholderherenotonlyasaChrist-figurebutalsoasafigureofsomegentleness.Iamnotatalldisposedtofollowtheusualinterpretationandmakehimouttobeatoughcustomer.

Twofactorsleadmetotakethatapproach:thegeneralthrustoftheimageryof the parable, and the specific presence of thewords egerthg (has risen) andthyran(door).Considerthesignificanceoftheimageryfirst.

WhatJesusisdoinghereisverylikewhathedidintheparableoftheFriendatMidnight:he ispaintingaparabolicpicture,usingnighttimebehaviorashismodel.But in thiscase,heprefaceshisparablewith theapparently forbiddingimageofanarrowdoor.Thatimage,though,isbynomeansanentirelynegativeone.UnlesswearegoingtomakeJesusouttobeatricksterdaringustodotheimpossible, this first door he speaks of must be seen as an unlocked door, ausable door, an open door.Nevertheless, when he begins the parable itself inverse 25, he seems to confuse the imagery: he sketches a picture of ahouseholdergettingupandclosingadoor.As I said,mywayof resolving theconfusionistoconcludethatheistalkingabouttwodifferentdoors;otherwise,whatwouldbethepointofhistellingustostrivetoenterwhathehasslammedshut?Actually, Idon't think there isanyrealconfusionhereatall: I think thatJesususedtheword"door"inverse24asavariantof"gate"(seeMatt.7:13-14-the"narrow"imagerycouldwellhavebeenrepeatedmanytimesbyJesus,withoccasionalalterations forvariety's sake).But then, I think,hisuseof theword"door"suggested-ontheanalogyoftheFriendatMidnight-thepossibilityofyetanotherparable.

In any case, the picture seems to me to be as follows. It is evening, aftersupper.ThehouseholderhasbeenreadingTheWallStreetJournalorwatchingtheteno'clocknews,andhehasfallenasleepinhisrecliner.Suddenlytheclockstrikesmidnight.Heawakeswithajolt,realizesthetime,getsup(egerthg),anddoesallthethingsheshouldhavedoneearlier.Helocksthedoor(thyran),turnsoffthelights,andgoestohisproperbed.Butonhiswaytosomesolidsleepatlast, he is interruptedby insistentbangingonhis frontdoor: amobofpeople,claimingtobehisfriends,wanttocomeinandto...well,whatmighttheywanttodo?Gotobedwithhimandsleepthewholenight?Hardly.Jesuspostulatesfar too hyper a crowd for such quiet behavior. Perhaps what they want is achancetobendhisearwiththelatestgossip,orperhapsjustachancetoprovetotheneighborstheyareimportantenoughtobeletintohishouseanyhouroftheday or night. Whatever it is, it will be something based entirely on theirconcerns,theirconvenience,theirproblems-inshortontheirlives.Atanyrate,as Jesus portrays them, they talk like a bunch of selfish parvenus: after thehouseholder's first snub, they come back at himwith indignation disguised as

bonhomie."Butwe'velunchedwithyou!We'vehaddrinkswithyouattheclub!We've even attended your fabulous lectures!" Despite their socialclimbingcajolery,though,Jesushasthehouseholdertellthemtheysimplydon'tfitinwithhis plans: "I don't knowwhere you're coming from," he says. For all he canunderstandoftheiridioticlivesandpreoccupationstheymightaswellbefromanother planet. They certainly haven't the foggiest notion of how hewants tooperate.

Now then. Having thus extrapolated the parable, let me exegete myextrapolation.Thenapoutofwhichthehouseholder/Christ-figurerisesisJesus'three days in the tomb. The door he closes is the door to the exchanges ofordinaryliving.AndthesleeptowhichhefinallygoesistheendlesssabbathofthedeathofJesus,whichistheperpetualbasisoftheresurrectiontoeternallife.

Andwhat,atthatrate,isthenarrowdoorthehouseholderhasstillleftopen?Well, it is the remotepossibility that, insteadof noisily insistingon their ownnotionsoflivingtheirwaytosalvation,theymightjustjoinhiminthesilenceofhisdeathandwaitinfaithforresurrection.

Isthatforcingtheoriginaltext?Onbalance,Idon'tthinkso.Butevenifitis,I'mnotworried:nooneevergetsthroughScripturewithoutoccasionallyputtingthe arm on one passage in favor of another.Accordingly, because I really dothinktheoikodespotesisaChrist-figure-andbecauseIreallydon'tthinkJesuswilleverclosethedoorofgrace-Ithinktheclosingoftheoikodespotes'doorshouldbeinterpretednotasthelockingoutofthedamnedbutastheclosingofthedoorofordinarylivingasawaytoeternallife.Jesusouroikodespotesrisesoutofhisthree-daynapinthegraveandheclosesallotherdoorstosalvationexceptfaithfulwaitingintheendlesssabbathofhisdeath.Heleavesus,thatis,noentrance into life but thenarrowdoorof our ownnothingness anddeath - theDoor,infact(John10:9),thatisJesushimself.

PleasenotecarefullywhatIamsaying.IamnotsayingthereisnosuchthinginScriptureasGod'sslammingthedooronthedamned:thereisplentyofit,andIamnotabouttosaythathewon't,intheend,dosomethingawfullysimilar.(Imight,ofcourse,makeafewqualificationsaboutthesubject-Imightevenbe

accusedofqualifying thehell rightoutof it.Butyes,Virginia: ifyouhave toknow,Ireallydothinkthereisahell.)WhatIamsayingisthatthisparableoftheDoor isnotoneof theplaceswhere the finaldispositionof thedamned isbeing talkedabout.Formymoney, it isyetanothergraceparable in judgmentclothing-aphenomenonwehaveseenmuchofalready,andwillseemoreofinthe parable of the Great Supper. And as with all such parables, it should beinterpretedasgracefullyaspossible;itshouldnotbeusedasanexcusetopreachsermonsonthetightsecurityoftheeschatologicalslammer.

What confirmsme in that opinion is the fourth of theGreekwords I haveflagged,namely,krouein,toknock.IntheBookofRevelation(3:20),Jesussays,"Behold,Istandatthedoorandknock"(krouo).Doyouseewhatthatsaysaboutthis parable? It says thatwhile all theworld'swinners are out there knockingtheir knuckles bloody on the locked doors of their lives, Jesus is knockingquietlyatthenarrowdooroftheirdeathstryingtogetthemtolethimin.Itsays,inotherwords,theexactoppositeofwhatmostpeoplethink:notthatheisbusydreaming up ways to keep sinners out but that he is actively and forevercommitted to letting himself in. (Don'tworry,Virginia, that still leaves you aterrifichell:iftheyneveropenupandheneverstopsknocking,that'sthehellofitall.)Itsays,inshort,thatthisisaparableofgrace,eventhoughitmanagestobethatonlybythedesperateexpedientofdemandingtobestoodonitshead.

Onelastpointbeforeproceeding.TheparallelsbetweenthisparableandtheFriend atMidnight (Luke 11:5-13) are worth noting. In both, there is a door(thyran)thathasbeenclosedbythehouseholder-whointhecaseoftheFriendatMidnight says also, "mychildren [paidia] arewithme in bed; I cannot rise[anastas]togiveyouanything."Inthelightofwherewehavecomeinthisbook,thatseemstometosaythatGod'srealchildren-thosewhotrustonlyinJesus,whoisthepaidawhomGodraised(anaste'sas:seeActs3:26)-arewithhiminthebedofJesus'endlessdeath.AnditsaysthatJesuswillnevergetoutofthatbed,sinceitaloneistherootofhisresurrection.Nevertheless,thereisdefinitelyarisingintheFriendatMidnight.Thoughthehouseholderinthatcase"willnotrise [anastas] and give to himbecause he is his friend [that is, because of themeritsofordinaryliving],still,becauseofhisshamelessness[hisacceptanceofhis death as the only thing he's got], he will rise [egertheis] and give him as

muchasheneeds [that is, lifeabundant in the resurrection]."Finally, theverbkrouein,toknock,alsoappearsintheFriendatMidnight-butwiththereverseassurance that our knocking will not be in vain. For this knocking is not theclamorofthosetryingrespectablytolivetheirwaytosalvation;ratheritistheshameless,faithfulacceptanceofJesusinhisdeathastheWay,theTruth,andtheLife.ItisaknockingatGod'sdoorwithnothingmoretocommendusthantheDoorhimself,thedeadChristonthecross.

ToreturntotheparableoftheNarrowDoor,then,Jesuscontinuesbyhavingthehouseholdersay(afterthesecond"Idon'tknowwhereyou'recomingfrom"):"get away from me, all you workers of iniquity. There will be weeping andgnashingof teethwhenyou seeAbraham, Isaac, and Jacob in thekingdomofGod,andyouyourselvesthrownoutofit.Peoplewillcomefromeastandwestandfromnorthandsouthand theywillsitdowntoeat [anaklithesontai] in thekingdomofGod.Andbehold,thosewhoarenowlastwillbefirstandthosewhoarenowfirstwillbelast."

Thisisthesummationoftheparable.Jesussaysthatthosewhoareknockingat thedoorofordinary,plausible, right-handed living - allof them,mindyou,"good" people trying to live decently - are nothing but workers of iniquity(adikias),thatis,oftheunrighteousnessthatspringsfromunfaith.Goodlivingisnomorecapableofjustifyingusthanbadlivingisofcondemningus.OnlyfaithinJesusdeadandrisenhasanythingtodowiththecase.AndJesusdrivesthathomebycitingspecificexamplesof faith -ofblind,evenstupid,obedience totheGodwhoworksbyraisingthedead.HeholdsupAbraham,Isaac,Jacob,andthe prophets and he says that they will be the ones who are in the kingdom,while all the types who are trying to climb their way into the eternal socialregisterwillbeoutinthecold.

Finally,though,hesayssomethingthatIthinkvindicatesthefranklycatholicinterpretation I have given the Narrow Door. He says that people (the Greeksimply says "they")will come fromall over creation and sit downat supper -whichmeans, as I read it in the light of the finished imagery of Scripture, atnothinglessthantheMarriageSupperoftheLamb.Thatimagerysuggestsnotatrickleofguestswho,afterheroicefforts,willfindtheirwaytosomeslowleak

ofahouseparty,butafloodofbillionsuponbillionswho-free, fornothing-will be drawn by the love of Jesus into the ultimate wedding blowout. Trueenough,theywillbedrawnthroughstraitgatesandnarrowways;buttheywillbedrawnby theNarrowDoorhimself,and theywillbedrawninexorably.Alltheyneedisthewillingnesstobelast-andlostandleastandlittleanddead-forbyhisgraceupontheirdeaths,theywillbefirstintheresurrectionofthedead.

CHAPTERTWELVE

DeathandthePartyTHETRANSITIONTOTHEGREATBANQUET

ascinatingly - considering in particular that Jesus at this point isconsciouslyanddeliberatelyonhisway todeath - the fourteenthand fifteenthchaptersofLuke(Alandnos.214-221)have,astheirprincipalmotif,theimageoftheparty.Chapter14beginswithasit-downdinnerinthehomeofaleadingPharisee-adinneratwhichJesusdoesanumberofbizarrethings:heperformsan unacceptable healing on the sabbath, he criticizes his fellow guests' socialbehavior, he dispenses odd, if not nonsensical, advice on parry-giving, and hetops off the occasion by confusing everyone with the parable of the GreatBanquet.Intherestofthechapter,helecturesthecrowdsthatfollowhimonthecost of the paradoxical "party" he is about to give theworld in his death andresurrection;and inchapter15,he regalesuswithno fewer than threeparties:one each for the Lost Sheep, the Lost Coin, and the Lost Son. All in all, heclearly links the theme of the party, both explicitly and implicitly, with themysteryofdeath,lastness,andlostnessthathehasbeenadumbratingallthroughthisfinaljourneytoJerusalem.

This combining of "death-talk" with party imagery is not uncommon inScripture(torecallonlytheclimacticinstanceofit,thinkoftheMarriageSupperof the Lamb Slain in the final chapters of Revelation). But it occurs mostfrequentlyasa twist thatJesusgives tocertainofhisparables.HehasalreadyincludedaweddingreceptionintheparableoftheWatchfulServants,andhehasintroducedthenotionofaneschatologicaldinnerpartyattheendoftheparableoftheNarrowDoor.AndintheProdigalSonandtheKing'sSon'sWedding,he

willmakeacompletelyliteralconnectionbetweendeath/lastnessandtheparty.But beforemoving on to the parties at hand in Luke 14, Iwant to say a fewwordsaboutthematerialattheendofchapter13thatformsthebridgetothem.

Immediately after he has told theparable of theNarrowDoor, someof thePhariseeswarnJesustogetoutoftown:Herod,theytellhim,wantstokillhim.This is crocodile solicitousness on their part, of course: they themselves havebeenafterJesus'scalpforalmostaslongashehasbeenpreaching(sinceMark3:6,infact).NordoesJesusrespondinanyworriedwaytotheirrattlingofhiscage.HeisonhiswaytoJerusalemfortheexpresspurposeofbeingkilled;hisfirst reaction to their fake concern, therefore, boils down to littlemore than asnappish"Sowhat?""Goandtellthatfox,"hesays,"`Look,Icastoutdemonsanddocures todayand tomorrow,andon the thirddayIshall finishmywork[teleioumai,bebrought tomycompletion:coupledas it isherewith"the thirdday"thewordisaclearreferencetoJesus'death].Still,Ihavetocontinueonmywaytoday,tomorrow,andthenextday,becauseitisnotfittingforaprophettobekilledoutsideofJerusalem"'(Luke13:32-33).

But Jesus' snappishness changes abruptly to tenderness and pity. At thethought of his own death - and in particular, I suppose, of its radicalunrecognizabilityasamessianicact -he lamentsover theHolyCitywhichhenow knowswill not accept him. "0 Jerusalem, Jerusalem, killing the prophetsandstoning thosesent toyou!HowoftenwouldIhavegatheredyourchildrentogether as a hen gathers her chicks under her wings, and you would not!Behold, your house is taken away from you. [The Greek verb behind `takenaway' is, once again, the multivalent aphienai: forgive, permit, let be, leave,forsake, letgo,dismiss,divorce.]AndI tellyou,youwillnotseemeuntil thetimecomeswhenyousay,`BlessedishewhocomesinthenameoftheLord!"'

Ifindthiswholepassagetobeavindicationofmyinsistenceonusingdeathas a touchstone for the interpretation of the parables of grace. It shows quiteclearlyhowclosetothesurfaceofJesus'mindthesubjectreallywas.AllittookwasonementionofHerod'santipathy(justalittlepoliticalgossip,really,withanasty edge to it) and out came a flood of messianic utterances couched inrelentlessdeath-talk.Andthespecificwordsheusesmakethedeath-resurrection

characterofhismessiahshipplainer thanever."Todayand tomorrow,"hesays(thatis,forthetimebeing,fornow,forthetimebeforethemysteryisrevealed-forthetime,ifyouwill,ofthesignsofhismessianicprogramratherthanoftheprogramitself),"Icastoutdemonsanddocures"(inotherwords,heactslikearecognizable,interventionistMessiah);"andonthethirdday[tgtritghemerg:asnoted, thesewords are a clear reference to resurrectionoutofdeath; compare,forexample,Matt.16:21andparallels;Mark9:31andparallels;Luke18:33andparallels] I shall finishmy work" (teleioumai: be perfected, that is, bringmyactual messianic program, and not just the signs of it, to accomplishment -comparetheuseofthesameverbbyJesusonthecrossinJohn19:30:tetelestai,"itisfinished").

So too, I find the imagery of his lament over Jerusalem vindicative ofmyinterpretation. Jerusalem deals out death but will not accept a Messiah whoworksbydeath.Jesushaslongedtogatherhispeopleunderhiswingsinlove;but now the only way he will accomplish that is by the very death they willinflictuponhim.Theywillbehealedbyhisstripes;deathandnotlivingwillbetheinstrumentoftheirsalvation.Theneteffectofalltheplausible,right-handedschemes the city has concocted in the nameof living has not been life, it hasbeenthecorruptionoflife-anditwillveryshortlybenothinglessthandisaster.And as with Jerusalem, so with us. The human race's efforts to get its acttogetherhaveresultedinmanythings,alotofthemplain,unvarnishedmesses;buttheonethingwehaveneversucceededindoingisgettingouracttogether.And therefore for us, as for Jerusalem, the house of our life - the ramshackleagglomeration of bright ideas, old stupidities, good intentions, and ill will inwhichwehaveforsolongtriedtoliveourwaytosomesemblanceofwholeness-isputawayfromus,divorcedfromus,setpermanentlyoutofourreach.TheonlyhomeleftforusnowisJesus'death.

Farfrombeinga tragedy, though, thisdivorce, thisdphesis, thisseparationfromthehouseofourownlifeis,bytheverywordJesususes,anabsolutionforall the failingsof thathouse. "Aphietaihyminhoozkoshymon,"hesays. Inagood half of its many uses in the New Testament, the verb aphienai meanssimplyforgive;accordingly,thisdphesisisnotjustthelossofourlife,itisalso,by a greatmercy, the loss of the garbage of our life.All the clutter that, like

decrepitbachelors,wehaveallowedtopileupinthehouseofourliving,allthehates,thelies,thelusts,andthelunacies-thewholelifetime'saccumulationofirretrievablemistakes-hasbeenforgiven,absolved,putaway,cartedoff.

Ifthenweacceptthatabsolution,thathousecleaningthatisahouse-removal-andifwetakeupresidenceinthecleanemptinessofJesus'death-wewillhavehislifeandhaveitabundantly.Butifwetrytohangontotheoldhouseofourliving we will have only hell. Because that Collier brothers' mansion, thatCharles Addams monstrosity, is gone. We are dead, and our life is hid withChrist inGod (Col.3:3).Togoback to that life is togoback tonothing.TheonlyrealdwellingwehavenowistheFather'shouseofmanymansions:hellissimplythestupidpretense thatnowherereallywouldbeanicerplace tospendeternity.

But enough of the bridge to Luke 14; time to let awhole series of partiesbegin.Jesusgoestotheh

ouseofacertainPhariseetohavedinneronthesabbathday...butsinceyouprobablyknowthisstoryofhealingonthesabbathinitsstraightform,letmetrytomakeitmoreaccessiblebyupdatingafewdetails. Imagineamodernhousefor this prosperousPharisee - onewith a dining roomgrand enough tohold afourteen-foottable.MakethemealtowhichheinvitedJesusasit-downdinnerfortwelve;andmaketheguestsEpiscopaliansorPresbyterians-pleasantbutabitshirtyistheeffectyouwant.ThenbringonJesus.

He gets through the soup and the fishwell enough, but just as the roast isbrought in, he discovers that the gentleman next to him has a back problem.Being not only kindhearted but good with his hands (perhaps he has studiedHealingTouchataholistichealthcenter),hesuddenlydecidestohelptheman,right there in front of everybody. "May I have your attention just a minute,folks?"hesays."OldWaldoherehasa realbadback.Hurtshimworse thanatoothache.Soifit'sokaywithyouall,I'mjustgoingtoplophimdownrighthereonthedinnertableanddoalittlehealingonhim.Er,Mrs.Terwilliger,doyouthinkyoucouldmovethatroastdowntotheotherend?Waldo'saprettybigoldboy,youknow.There!Upyougonow,Waldo.Andmindyourfeetsoyoudon't

getyourshoelacesinthecauliflower."

Do you see? The crime of healing on the sabbath is no mere technicalviolation of the law. It is a crime against civility, against decency, againstcommonsense-against,inshort,thereceivedwisdomabouthowlifeshouldbelived.Itisproofthatthepersonwhocommitsithaslostallsenseofconformityand manners and is therefore dangerously impervious to the glue that holdseverybodyelse'slifetogether.AndJesus'curingoftheman'sdropsyatasabbathdinnerisasalarmingasthehypotheticaltreatmentofoldWaldointhemidstofthe Limoges: normal people would "rather die" than do, or even watch,something like that - they would be, as they say revealingly, "mortified."Therefore when anyone actually does behave that way, what alarms them ispreciselytheappearance,inthemidstofalltheirfearfulliving,ofsomeonewhohasbeenliberatedfromthefearofdeath.

Jesus,ofcourse,challengeshishostandfellowgueststoaccepthisliberation.Heasksthem"Isitlawfultohealonthesabbathornot?"ButaswithWaldo,hedoesn'tbothertowaitforananswer.Whenhe'sdonewiththehealing-duringand after which all present have bitten their tongues and uttered not onecomplainingwordaboutsuchanimposition-hegetsuponhishighhorseandcriticizesthemforthinkinghe'saboor.Hiswords,"Whichofyou,ifhissonorhisoxfallsintoapit,willnotpullhimoutonthesabbathday?"areinaboutasgoodtasteaswouldbe,"Well,Waldo'sjustfinenow,butdon'tanyofyoudarestart thinking unkindly ofme for fixing him up, because you'd do exactly thesame thing, if your child or your favorite dog came in here all smashed andbloody."

Jesus' behavior, you see, is simply unpardonable: besides being tasteless, itpresumeshisfellowguestsareworsethantheyare.Nobodypresentwantshimnottohealthesick.Theysimplycan'tunderstandwhyhehastoturnthehealingintoasideshowofbadmanners.Whattheyareprobablythinkingissomethingquitemild-like,"Oh,comenow;healallyoulike,butcan'tyoumakeusalljusta bitmore comfortable and put off the actual treatment till after dinner?"Thescribes and Pharisees, you see, are being neither unreasonable nor heartless.Whattime,afterall,wasthesabbathmeal?Noon?One?Three-thirty?Tops,all

they're asking Jesus to do iswait six hours: the sabbath ends at sundown, forcryingoutloud!AfterthathecanturnWaldointoSuperman,forall theycare.But the fact thathehas todo it rightnowon the sabbath,betweendinneranddessert,withWaldo'sfeetinthehost'sface,meansonlyonething:loonyorsane,Jesusisbadnews.Eitherway,he'sjusttoounafraidtobesafecompany.

WhichbringsustoJesus'sideofthequestion.Hedidagooddealofhealingonthesabbath.YoumightevensaythathealingontheSabbathwashisfavoritewayofliveningupanobservancehefelthadbeenunnecessarilytoneddownbythescribesandPharisees.Buttherewasmoretoitthanthat.Jesuswasunique;andheperceivedhisuniquenesswithincreasingclarityashislifewenton.Thetroublewithuniqueness,though,isthatpracticallynoonecanseeitasanythingbutcraziness.Alltheyseewhentheymeetsomebodytrulyone-of-a-kindistheelectricsigninsidetheirownheadsthatkeepsflashing,"NotLikeUs!NotLikeUs!"Therefore,sinceoneofJesus'mainpointswasthathismethodofsalvation(namely, death and resurrection)would be like nothing any sane person couldhave a kindword for, he probably figured that healing on the sabbathwas asgoodawayasanytointroducetheworldtoits,andhis,uniqueness.

In any case, healing on the sabbath is just as repugnant to the churchnowadaysas itwas to thescribesandPharisees inJesus' time.Furthermore, ifwe insist on emulating him by doing a bit of it on our own, we will findourselvesjustasdespisedandrejectedashewas.Somemoderninstancesofthisaversion tohealingon the sabbath?Helendecides shewants to start anAIDSsupport group in the local church. Response? "Well sure, Helen, sick peopleneedhelp.Buttheseguysarequeer!We'vegottothinkoftheyoungkids.Bettertrysomeplaceelse."Or:Cynthia,drunk,callsherpastorat3:00A.M.andwantstotalkabouttheproblemsshehaswithmen.Response?"Nowlisten,Cynthia.Iknowthisallseemsveryimportanttoyourightnow,but:youwokemeupoutofa sound sleep; you'vekeptmeon thephone for anhour; andnowmywife issittingnexttomewithsmokecomingoutofherearsbecauseI'mbeingnicetoanotherwomanatfourinthemorning.I'mgoingtounplugthephone,Cynthia.IpromiseI'llcallyou,butIjusthavetogetsomesleep."Orfinally,considerthepastor who divorces his wife, marries his mistress, and then suggests to theOfficial Board of the church that their allowing him to remain in the pulpit

wouldbeasplendidexampleofgraceandforgivenessinaction.Response?"Noway,Jose."

Butbacktothetext.Havingoffendedeverybodyinsightbyhiswillingnesstotossasidetheconventionsofliving-havinggiventhem,that is,awhiffofthefreedom of death in the prison of their days - he finds himself on a roll.Notcontentwithgiving themamerehint,he tellsaparable that flingsopeneverywindowinthejailhouse.Havingnotedhowthiscrowdofsnobshascluckedandsniffed about the seating arrangements, he begins, "When you are invited bysomeone to a wedding reception, don't sit down in the best place, becausesomebodymore important thanyoumayhavebeen invitedbyyourhost.Andthenthehostwillhavetocomeandsay,`Giveyourplacetothisman,'andyouwill be ashamed and have to sit in the lowest [eschaton, last] place. Instead,when you are invited, go and sit in the lowest [eschaton] place, so thatwhenyourhostcomeshewillsaytoyou,`Comeonup,friend,toahigherplace';thentherewillbehonor[doxa,glory]foryouinthepresenceofallthosewhositatthetablewithyou.Foreveryonewhoexaltshimselfwillbehumbledandhewhohumbleshimselfwillbeexalted."

Unfortunately,thatlastlinealwaysmanagestocastapallovertherestoftheparable.Peoplehear"humbleyourself"andtheyimmediatelythinkofthebitterpill ofmoral effort.But thisparable isnot about a cure that isworse than thedisease; it's about the liberating joy that comes from letting the party happeninstead of trying to put personal body English all over it. It's about, in otherwords,the"lettinggo"ofJesushimselfwho"forthejoythatwassetbeforehim,enduredthecross,despisedtheshame,andissetdownontherighthandofGod"(Heb.12:2).

Thatconnectionbetweenhumilityanddeathisreinforcedbythesymbolismoftheentireparable.Forinsofarasweinsistontakingwhatwehavedecidedisthebestplace,weeffectivelycloseourselvestoalltheotherplacesatthetable.It'sliketheillustrationofthehandinchaptertenabove:clutchthegiftthatyouhaveinyourpalmatthemomentandnoothergiftscangetin;holditinadeadhand, though - in a flat, open hand - and the dance of gifts can proceedunimpeded.But note, too, how this parable expands that image. Jesus tells us

that in life, as at the dinner table, we are to take the lowest seat. As alreadynoted,thewordusedherefor"lowest"isactuallyeschatos,theGreekfor"last."That suggests, accordingly, that the precise seat we are invited into, the seatspecificallyreservedforeachoneofus,isdeath.Fornotonlyisdeathourlastand lowest state but it is also the state that is the sole condition of ourresurrection.Jesusspeaksoftenof"thelastday"(heeschdtehemera)asthedayof resurrection and the day of judgment; here he simply develops the sametheme.

Look next, though, at the Christ-figure in this parable. Obviously, it is thehost;butnoticehow the imageofhosthere is refractedand reflectedbyotherplaces inScripture. First, just as the host is the source of the invitation to thewedding, so Jesus calls thewholeworld to theMarriageSupperof theLamb."Gooutintothehighwaysandhedges,"hesays,"andcompelthemtocomein"(Luke 14:23); "I, if I be lifted up from the earth, will draw all to me" (John12:32). Second, with Jesus as with the host, whatever judgment is issued,favorable or unfavorable, it is issued precisely upon people who are alreadyguests - that is,whohave alreadybeen invited into and accepted at the party.Theirrighttobemembersofthepartyisneverindoubt;onlytheiracceptanceofit isquestioned.Finally, thehostpronouncesfavorablejudgmentonthosewhoaccept the last and lowestplace -namely,death - andwhoarewilling towaitthere for the fulfillment of his promise (John 6:39-40), "I will raise him up[anastesoauton]atthelastday."(Theresurrection,incidentally,isatleasthintedatby theand [up]wordsof thehost in theparable, "Friend,comeuphigher":prosandbethianoteron.)

Onelastverbalconnectioninthisparable:Ifindinthephrase"withshame"(verse9)anechooftheparableoftheFriendatMidnight.Hereastherewearetold that death and loss rather than life and success are the instrumentsofoursalvation.Forifwehopetobesavedbyourtalentforliftingourselvesintofirstplace by our own bootstraps, then we will, by the very impossibility of theenterprise,"beginwithshame[aischynes]" to take the lowestplace- that is, tohavelastness,lostness,anddeaththrustuponuswithoutouracceptance.Butifweareshamelessenoughtoacceptdeathastheinstrumentofoursalvation-if,withashamelessness(anaideian)likethatofthefriendwhocameasabeggarat

midnight,wewilldropourpretensesofsuccessandcometoJesusinourfailure-thenJesusourFriendwillrise,andJesusourHostwillcome,andhewillraiseusupatthelastdayandbidtheendlesspartytobegin.

Meanwhile, however, Jesus continues to add to the tension of the party bycriticizing his host aswell: he suggests that thePhariseewho gave the dinnershould not have invited the successful, healthy, competent guests who arepresent; rather he should have invited the poor, themaimed, the halt, and theblind.

It is easy to sympathize with the people who had to put up with Jesus -especiallywiththisPhariseewhoisonlytryingtohaveadecentsabbathmeal.First it was Waldo on the table with the main course, then it was criticalcomments about his guests, and now it's a lecture about how he should haveinvited all the losers in town. Jesus was never even a candidate for thecongenialityaward. Ihavea theory thatmaybehehungaroundwithpublicansandsinnersbecausepolitesocietyfounditselflessandlessinterestedingivinghimhouseroom.

Oncloserexaminationthough,Jesus'remarkstohishostare lesspersonallyattacking than they seem.He is at pains, as he has been all through his finaljourneytoJerusalem,tosetforthdeathandlostness,notlifeandsuccess,asthemeansofsalvation.Andatthisdinnerparryhehasfoundhimselfinthepresenceofabunchofcertified,solid-brasswinners:establishmenttypeswhoarepositivethey've got all the right tickets, religious and otherwise, andwho think a funevening consists of clawing yourway to the top of the social heap.Thereforewhenheaddresseshishost,heisprincipallyconcernedtoredresstheimbalancehe feelsallaroundhim, toassertonceagainhisconviction thata life livedbywinningisalosingproposition.

"Whenyougivealuncheonoradinner[deipnon,supper],"JesussaystothePharisee,"don'tinviteyourfriendsoryourbrothersoryourrelativesoryourrichneighbors,becausethey'lljustreciprocateyourinvitation.Butwhenyougiveafeast, invite the poor, the crippled, the lame, and the blind, and you will beblessed[makdrios,happy]becausetheydon'thaveanywayofpayingyouback.

Rather,everythingwillberepaidtoyouintheresurrection[anastdsei]ofthejust[dikaion]."

There are a number of ways of interpreting this passage; most of them,frankly,youcankeep.If,forexample,youtakeitasadviceonhowtorunyoursocial life, it is simply a formula for ruining an evening. Guests chosen onlybecausetheywon't inviteyouto theirhouseinreturnare less thanlikelytobescintillatingdinnercompany.Alternatively,ifyoutakeitsimplyasaninstanceoforientalhyperbole - that is, ifyou interpret it asnothingmore thana"don'tforget thehandicapped,"phrased in the formof "don'twasteyour timeon thehealthy" - you reduce it to an unnecessarily complicated version of an ethicalcommonplace.

ButasItakethistext,Iseeinityetanothermajorthemepokingitsnoseintothe interpretative tent.Watch. Jesus has already been critical of the followingitemstakenfromeverybody'slistofFavoriteThingsToBe:BeingFirst,BeingFound, Being Big, Being Important, and Being Alive. Now however, hecastigates the one item that holds all these futilities together and gives thempower over us, namely, Being a Bookkeeper. The human race is positivelyaddictedtokeepingrecordsandrememberingscores.Whatwecallour"life"is,forthemostpart,simplythejugglingofaccountsinourheads.Andyet,ifGodhas announced anything in Jesus, it is that he, for one, has pensioned off thebookkeepingdepartmentpermanently.

Itisbookkeeping,therefore-ourenslavementtoitandGod'srejectionofit-thatseemstometobetheburdenoftheclosinglinesofthisparableoftheChiefSeats.Jesuswarnshishostnottoconsultanyrecordshehaskeptonpeople:nottheFriend/Foeledger,nottheRich/Poorvolume-andnoneoftheotherbookseither;notNice/Nasty,Winners/Losers,or evenGood/Bad.Andhewarnshimbecause,asfarasGodisconcerned,thatwayofdoingbusinessisover.ItmaybeoursacredconvictionthattheonlywaytokeepGodhappy,thestarsintheircourses,ourchildrensafe,ourpsychesadjusted,andourneighborsreasonableistobeready,ateverymoment,tohavethebookswehavekeptonourselvesandothersaudited.But that isnotGod'sconvictionbecausehehas takenaway thehandwritingthatwasagainstus(Col.2:14).InJesus'deathandresurrection,God

hasdeclaredthatheisn'ttheleastinterestedinexamininganybody'sbookseveragain, not even his own: he's nailed them all to the cross. Accountability,however much it may be a buzzword now, is not one of his eschatologicalcategories.

That, I take it, is the point ofJesus' words against reciprocation andrepayment. Jesus is saying, "Listen, you are absolutely mired in yourscorekeeping, bookkeeping lives. You are so busy trying to hold the worldtogether by getting your accounts straight that you hardly have time to noticethat it's falling apart faster than ever.Whydon't you just let go?Thumbyournoseattheledger!Dropdeadtotheaccounting!Becauseit'snotjustonemorethingthatcan'tsaveyou;it'stheflypaperthatcatcheseverythingelsethatcan'tsaveyouandleavesyoustuckwithitforever.Look,I'monmywaytoJerusalemtodie soyoucanbe saved, free fornothing. I'mgoingup there togiveyouadramatic demonstration of shutting up once and for all on the subject of thedivinebookkeeping.What's thepoint, then, of your keeping recordswhen I'mnot?"

Doyousee?Hewhowassentnot to judge theworldbut tosave theworld(John3:17)will not countour records against us.What theSonwill offer theFatheratthelastdayisthesilenceofhisdeathonthesubjectofoursinsandthepowerofhis resurrectionon thesubjectofour life.Thereforeweare tostop -rightnow-livingasifwecouldhavetheleastinfluenceonthathappyoutcomebyfussingaboutwhooweswhattowhom.That,ifyouwill, iswhyJesustellshis host to invite peoplewho can't invite him back: to get him to stop doingeverythinginhislifeonthebasisofdebitandcreditandtoopenhiseyestothewayGoddoesbusiness.Jesussaystohim:"Forgetaboutmakingasocialbuckbyinvitingtherightpeople-andforgetaboutmakingaspiritualbuckbydoingtherightthing.Invitethewrongpeople!Dothewrongthing!Youwanttohaveadinnerparry?Haveastupiddinnerparty!Youwanttohavealife?Havealoser'slife!Spitintheeyeoftheaccountingdepartment!Inviteanybodyyoudon'tlikeandbeanythingyoudon't like;butdon't foraminutemesswithanything thatisn't last, lost, least, little, and dead.Because that'swhere the action is, not inyourGuinnessBookofSpiritualRecords."

Attheendofhisspeechtothehost,Jesusspecificallytiesthiscondemnationofbookkeepingtotheresurrection."Youwillbehappy[makdrios],"hetellshishostinverse14,"preciselybecausetheselosersanddeadbeatsyouinvitewon'tbeabletorepayyou."Hesays,inotherwords,thathappinesscannevercomeinuntilthebookkeepingstops,untilthehandthatclutchesatthedancegoesdeadand lets thedancehappen freely.Andhe says that theplacewhere thathappyconsequencewillburstuponusisattheresurrection(entganastdsei)ofthejust(dikaion).And the just, please note, are not stuffy, righteous typeswith yard-long listsofgoodworks,but simplyall the forgivensinnersof theworldwholive by faith -who just trust Jesus and laugh out loud at the layoff of all theaccountants.

Andtheunjust?Well,theunjustarealltheforgivensinnersoftheworldwho,stupidly, live by unfaith - who are going to insist on showing up at theresurrectionwithalltheirrecordbooks,asifitwereanIRSaudit.Theunjustarethe idiots who are going to try to talk Jesus into checking his bookkeepingagainsttheirs.AnddoyouknowwhatJesusisgoingtosaytothem-what,forexample, he will say to his host if he comes to the resurrection with such arequest? I think he will say, "Just forget it, Arthur. I suppose we have thosebooksaroundheresomewhere,andifyou'rereallydeterminedtostandinfrontof my great white throne and make an ass of yourself, I guess they can beopened (Rev. 20:12). Frankly, though, nobody up here pays any attention tothem.Whatwillhappenwillbethatwhileyou'rebusyreadingandweepingovereverythinginthosebooks,Iwillgoandopenmyotherbook(Rev.20:12,again),thebookoflife-thebookthathasinitthenamesofeverybodyIeverdrewtomyselfbydyingandrising.AndwhenIopenthatbook,I'mgoingtoreadouttothe whole universe every last word that's written there. And you know whatthat'sgoingtobe?It'sgoingtobejustArthur.Nothingelse.Noneofyourbaddeeds,becauseIerasedthemall.Andnoneofyourgooddeeds,becauseIdidn'tcount them, I just enjoyed them. So what I'll read out, Arthur, will be justArthur!realloud.AndmyFatherwillsmileandsay,`Hey,Arthur!You'rejustthe way I pictured you!' And the universe will giggle and say, `That's someArthuryou'vegotthere!'Butme,I'lljustwinkatyouandsay,Àrthur,c'monuphere and plunk yourself downbymygreatwhite throne and let's you andme

haveagoodlongpracticelaughbeforethisparrygetssoloudwecan'tevenhearhowmuchfanwe'rehaving."'

CHAPTERTHIRTEEN

ThePartyParablesTHEGREATBANQUETANDTHEPRODIGALSON

eanwhile,backatLuke14,theimageoftheparrycontinuestodominatetheproceedings.Jesus'nextparable, theGreatBanquet (Luke14:15-24;Alandno.216), is told at theverydinner tablewherehehasbeen regaling everyonewithhisupside-downnotionsofwhatconstitutespropersocialbehavior.ButtheParableoftheGreatBanquetdoesnotsimplyariseoutofthatawkwardmeal;italso anticipates the festivities yet to come in chapter 15 - in particular, thedefinitivepartyintheparableoftheProdigalSon.Asamatteroffact,Ithinkacase can bemade that the Prodigal Son's perfect embodiment of what I havebeen calling the "grace" themes - its exaltation, for example, of losing overwinning,itsutterdisdainforbookkeeping,itsflatfootedreferencestodeathandresurrection, and, most notably, its celebration of them all with a blowoutcomparedtowhichallpreviousPartieslooklikeslowleaks-madeit,forLuke,theorganizingprincipleoftheentiresequenceofpassagesinchapters14and15.

Look at the evidence of the text. Much of what is included here appearsnowhereelse:thehealingatthePharisee'sdinnerparty,thelecturetoguestsandhost, and theparablesof theLostCoin and theLost (Prodigal)Son are foundonlyinLuke.Therestoftheitems,ofcourse,appearinotherGospelsaswell.TheGreatBanquet,thelectureonthecostofdiscipleship,andtheparableoftheTastelessSaltarefoundinMatthew;andtheLostSheepisinMark.ButwhereasinthoseGospelsthesematerialsarescatteredaboutindiversecontexts,inLuketheir proximity to the story of the Prodigal Sonmakes their common themesfairlyleapoffthepage.Consider.Foronethingthereisapartyinalmostevery

oneof them.For another, the last, the lost, and thedead areheldup asGod'schosenvessels.Andforgoodmeasure,thefirst,theunstrayed,andthealive-allthebestandbrightest-aredisplayedasbeinginnowayGod'scupoftea.AsfarasIamconcernedtherefore,theparableoftheProdigalisthesunaroundwhichLukehasmadetherestofthesematerialsorbit.

On then with the Great Banquet, beginning with its relationship to theProdigalSon.Thisstory,aboutamanwhoseinvitedguestsrefusetocometohispartyandwhothenpressgangstheriffraffofthetownintofillinguphishouse,appears twice in the Gospels: in Luke 14, where it occurs during the finaljourneytoJerusalem;andinMatthew22,whereitoccursbetweenPalmSundayand the crucifixion. By my classification, therefore, the Lukan version is aparableofgraceandtheMattheanone(theKing'sSon'sWedding),aparableofjudgment. Moreover, the respective versions bear that out. As Jesus tells theparableinLuke,thegoverningconsiderationisthehost'sgraciousdesirethathishouse be filled.The note of judgment is struck only lightly: the host is angrywhenhisinvitationsarerefusedanddeclaresattheendthatnoneofthosewhowereinvitedwilltasteofhissupper.Bycontrast,thestoryinMatthewisfullofjudgment,nottomentionsavagery:theinvitedguestsmurdertheservantswhobring the king's invitation; the king sends out his armies, destroys thosemurderers, and burns up their city (social life in this parable seems definitelymoreurgent thangracious);andat theendof theparable, themanwithout theweddinggarmentiscastintoouterdarkness.Therefore,leavingJesus'tellingofthestoryinitsMattheanformforconsiderationinthefollowingvolumeontheparablesofjudgment,letuslookatthepresent,grace-orientedversioninLuke.

Notehowitbegins."Whenoneofthosewhosatattablewithhimheardthis[Jesus'discourseinLuke14:1-14],hesaidtohim,`BlessedishewhoshalleatbreadinthekingdomofGod!"'AsIreadthem,thosewordsarepuregush.Thegentlemaninquestionhasbeenjustasmystifiedaseveryoneelsebytheideaofgivingdinnerpartiesforthepoor,themaimed,thelame,andtheblind.ButsinceJesus ends his remarks with a reference to the "resurrection of the just," thisfellowdoeswhatsomanyofusdowhenconfrontedwithparadox:hetakesthefirstspiritualbusthatcomesalongandgetsoutoftown.Ineffecthesays,"Ah,resurrection! I can't say that I follow your odd little ideas about dining with

cripples, but I doagreewithwhatyou say aboutheaven. It's so comforting tohearthateverything'sgoingtoworkoutperfectlyintheend."

Jesus,inotherwords,findshimselfconfrontedwithalazymind.Hehassaidalmostnothingabout"theend,"yethishearer fastenson itas ifhe'd talkedofnothingelse.SoJesusdoeswhathesooftendoeswithlazyminds:heappliesarudeshock.Helaunchesstraightintoastorythatbumpshishearersoffthebusbound for theheavenly suburbsanddeposits themback in the seediestpartoftown.

It's tempting,of course, to take theparableof theGreatBanquet as amererecastinginstoryformofwhatJesusalreadysaiddiscursivelyatthePharisee'stable.Butit ismorethanthat.Itbeginswithamuchstrongercondemnationof"living"thantheactualdinnerpartydid.Earlierintheevening,whenJesussawthe guests vying for the best seats, he gave them a little lecture (appealing toenlightenedselfinterest)abouthowtheireffortsatbeingwinnerscouldverywellspoil their enjoyment of the parry. But now, in the parable, he portrays thepursuitofasensible,successfullifeassomethingthatwillkeepthem-andus-outoftheparryaltogether.

ThatisthefirstpointaboutthebeginningoftheGreatBanquet(Luke14:16):alltheexcusesgivenbythefirst-invitedguestsaresensible,legitimateexcuses.Going to inspect a newly purchased field is as respectable a thing to dowithyourlifeasflyingouttothecoasttodiscussthescreenplayforaTVspecial:oneis as good a reason as the other why you can't have lunch in New York onWednesday.Andthesameistrueoftest-drivingyournewfleetofpickuptrucksor honeymooning with your latest wife: no host in his right mind would beseriouslymiffedifyourespondedtohisinvitationwithsuchlegitimateregrets.

Yetintheparable,thehouseholdernotonlyreactswithangerattheirrefusals;hisangerbecomesthemovingforcebehindthepartythatfinallydoestakeplace.Whatarewetomakeofthat?Well,mydispositionistotakethevehemenceofthisparty-giverasJesus'wayofdramatizingthefutilityof"living"asawayofsalvation.HeissayingthatGodworksonlywiththelostandthedead-thathehasnouseforwinners.ThereforeGodwillbeasfuriousoverlegitimateexcuses

ashewouldbeoverphoneyones,sinceineithercasethenetresultisthesame:wekeepourselvesoutofreachofhisgraciousaction.

Thereis,ofcourse,amorespecificwayofinterpretingthiskindofpassage.WheneverJesus'parablesincludethenoteofjudgment-ofdistinguishingwhoisreally"in"and"out"-itisalwayspossibletotakethemasreferringtoJewandGentile.Ifindsomedrawbackstothat,though.ThefirstisthatwhileJesuswascertainlycriticaloftheJewishestablishmentofhisday,hecanhardlyhavebeenon theGentile side of aJew/Gentile split; he cannot, therefore, legitimately betaken to be as anti-Jewish as this kind of interpretation makes him out. Thesecondisthatifyoudon'tascribethissupposedantiJewishnesstoJesushimself,you usually end up blaming it on the church. The parables, you say, wereprobablyheavilydoctoredby the (mostlyGentile) ecclesiastical communityofthesecondcenturyandthusreflectedthatcommunity'sviewsratherthanJesus'.Buttome,that'sevenlesshelpful:itdrainstheauthorityofJesusrightoutoftheparables.

Mymajorobjection,however,isthatIsimplydonotlikebandyingabouttheJew/Gentiledistinction.Foronething,itissodeeplyinfectedbyanti-Semitismas to be beyond return to healthy use. Furthermore, it is in the long runirrelevant.JesusdidnotsavetheworldasadeadJew-orasarisenGentile-hesaveditasdeadandrisen,period.Hesaveditinourhumanitytoutcourt,notinany special classification of it. Therefore, whatever his apparent stricturesagainst the Jews - whatever parabolic characters he may have made possiblestandinsfortheJews-hedoesnotintendseriouslytosuggestthatjudgmentwillgo against the Jews just because they are Jews, or for thatmatter, in favor ofGentiles justbecause theyareGentiles.Tome, thefundamentaldistinctions inJesus' parables are loser/winner, last/first, dead/alive - not Jew/Gentile.Accordingly,insofarasJewscanlegitimatelybeviewedasobjectsofjudgmentin Jesus' parables, it is because, as individuals or groups of individuals, theyinsist on salvationbywinning rather than losing.Theyarenot the enemy: themost that can legitimately be said is that some of them are examples ofcooperatingwith theenemy -which,ofcourse, canbe saidofeverygrouponearth.

Inanycase, since the trueenemy is "winning"and"living," JesusproceedsstraighttothelosersandthedeadduckswhoformtheheartoftheparableoftheGreat Banquet. Here are people who are having the time of their lives - freefood,freedrinks,freecostumes,aPeterDuchinorchestratodanceto-andallona daywhen theywokeup expecting nothing, if notworse.Therewas nowaytheycouldevenhaveimaginedthemselvesastheyarenow,thesocialequalsofthewinnersthehostfirstinvited.Thesearethepoorandthehandicapped.Theydon't driveBMWs, theydon't ownDior gowns, and theydon't tear open theirmailinbreathlessanticipationofyetanothergala.Thesepeoplewalk(someofthem); they drive, if anything, shopping carts; and they don't get invitedanywhereforonesimplereason:theyareadisgracetopolite,successfulsociety.It'scrucialtonoticethispoint,becauseJesusisnottellingtheparabletoenforceamoralaboutbeingnicetothoselessfortunatethanourselves.Wealreadyknewaboutthatobligation.Rather,heistellingtheparabletostandallknownvaluesontheirheads:hencethisbizarrestoryinwhichawell-knownsocialitethrowsaparty for people he found sitting in doorways drinkingmuscatel out of brownpaperbags.

Doyousee?Thepoint is thatnoneofthepeoplewhohadarighttobeataproperparrycame,andthatallthepeoplewhocamehadnorightwhatsoevertobethere.Whichmeans,therefore,thattheonethingthathasnothingtodowithanythingisrights.Thisparablesaysthatwearegoingtobedealtwithinspiteofourdeservings,not according to them.Graceasportrayedhereworksonlyontheuntouchable, theunpardonable,andtheunacceptable.Itworks, inshort,byraisingthedead,notbyrewardingtheliving.

Anditworksthatwaybecauseithasnoreasonoutsideitselfforworkingatall.That,Itakeit,isthepointofthetwofrenziedsearchesforextraguests(oneintothe"streetsandlanes"andoneintothe"highwaysandhedges"),onwhichtheservant in theparablewassent.Theyestablishthat thereasonfordraggingtherefuseofhumanityintotheparryisnotpityforitsplightoradmirationforitslowlinessbutsimplythefactthatthisidiotofahosthasdecidedhehastohaveafullhouse.Grace,accordingly,isnotdepictedhereasaresponse;aboveall,itisnot depicted as a fair response, or an equitable response, or a proportionateresponse. Rather it is shown as a crazy initiative, a radical discontinuity -

becauseGodhasdecided,apparently,thathistorycannotbesalvagedevenbyitsbest continuities.Theworld is bynow so firmly set on thewrong course - socertain,lateorsoon,torunheadlongintodisaster-thatGodwillhavenotruckwithrespondingtoanythinginherentlyitsown,whethergoodorevil.Theshipoffoolsisdoomed:ifitsvillainsdonotwreckit,itsheroeswill.Thereforethereisnopointinanycontinuance,whetherofpunishmentofthewickedorrewardof the righteous -nopoint, that is, in further attempts to redeem theworldbyrelevancy. And therefore in the parable, Jesus has the host make no relevantresponse at all to the shipwreck of his party; he has him, instead, throw ashipwreckofaparty.

Inotherwords,justastheonlyconstantfactorinthewholestoryisthehost'smonomaniacaldeterminationthathishousebefull(adetermination,pleasenote,thatleadshimintothecuriousfollyoftryingtogetevenwithhisfirstguestsbyjury-riggingaparty theywouldn'tbecaughtdeadatanyway), soalso theonlyconstant factor in the history of salvation is God's equally monomaniacalcommitment to grace. It is precisely that commitment that leads him into thecorrespondingweakness and foolishness of insisting that being caught dead istheonlytickettotheSupperoftheLamb.

Indeed, itseemstomethat it is just thisfoolishnessandweaknessofGod-and the consequently high price of death-resurrection it puts on the otherwisefree parry - that leads Luke to introduce Jesus' words about the cost ofdiscipleship(Luke14:25-35;Alandnos.217-218)immediatelyaftertheparableoftheGreatBanquet.Forinthispassage,Jesusgathersupallthethreadsofhisteachingaboutlosinganddeathasthewayofsalvation.Hetellsthecrowdsthatifanyonecomestohimanddoesnothatefather,mother,wife,children...evenhisown life,hecannotbehisdisciple.He talksabout thenecessityofbearingthecross.Andthenhegivesthemthreeshortparablestodrivehometherealityofwhatheissaying.Toconvincethemheisnotjustagurumouthingspiritualtruths but a dangerous and expensive operator inviting them into his owndangerousandcostlyoperation,hefirsttellstheparableoftheTower("Whoinhisrightmindstartsabuildingprojectwithoutfirsttotingupthecost?").Next,headducestheparableoftheKingGoingtoWar("Ifyourarmyisonlyhalfthesizeofyourenemy's,younegotiateforpeacebeforehegets toyourborders").

Finally, to underscore his meaning, he says plainly (Luke 14:33), "Thereforewhoever of you does not renounce his entire substance [hyparchousin:possessions,goods]cannotbemydisciple."

Jesus,inotherwords,givesthemthehardsell."Listen,"hesays."Idon'twanttowasteyourtimehere.WhatI'mlayingoutforyouisnotonlythebestofferofsalvationyou'veeverseen;it'stheonlyonethatwillactuallyworkwhenyougetithome.Thisistherealthing,notsome$27.00fakeRolexOysteryoucanpickuponthesidewalkinNewYork.Butunfortunately,evenwithmyspectacularlylowoverhead,it'llstillcostyouabundle.Howmuch?Well,J.P.Morgansaid,Ifyouhavetoask,youcan'taffordit.'Butthatwasaboutayacht,whichyoucouldgetalongwithout;whatI'mselling,youreallyneed.SoIsay,`Youbetterask,becauseyoudon'twanttobehandedthebillononeofyourtightwaddaysandfindyourselflookingaroundforacheaperoutfittodealwith.'Howmuchdoesitcost then?Everythingyou'vegot.Theworks.Thewholefarm.Withnopocketmoneyleftover.Therearenopocketsinashroud."

Jesus' point, however, is not simply that discipleship in the way of death-resurrectionisexpensive;moreimportant,it'sthatitisliberatingoncethepriceispaid.FortheverynextthinghesaysistheparableofSalt("Saltiswonderful;butifsalthasbecomeinsipid,howcanyoumakeitsaltyagain?").Ihavealreadydealtwithotheraspectsofthisparableaboveinchapterfour;hereIwantsimplytounderscore itsnoteof liberation.Thinkaboutwhat Jesus is actually saying.Ontheonehand,itisterrifyingandunreasonable:inordertogainsalvation,life,andreconciliation,youhavetoloseeveryamenity,everyrelationship,everylastscrap of the good life youmight have. In short, you have to be dead.On theotherhand,thedealisabargaintoendallbargains:soonerorlater,you'regoingto have to lose all those things anyway - willy-nilly, the death that is yourwherewithalforbuyinganewworldisalreadyinthebank.

Whathas that todowithsalt?Just this: thesaltinessofJesus'disciples - thetaste, zip, and zing that the church at its best can give to theworld - derivesprecisely from our recognition that the Good News is one huge, inside joke.Because it really is adivine comedy.Sure, thepriceof salvation ishigh.Andsure,youshouldsitdownandcountthecost.Butdoyouseewhatyoucomeup

withwhenyougetdonecounting?Youcomeupwiththeabsolutecertaintythateverythingyou'vegotturnsouttobeexactlytherightamounttocutyouinonthedeal:youhaveone(1)life,andthepriceisone(1)life.Evenmorehilariousthanthat,youwouldhavetoshellouteverythinganyway,eventogetnothingforit.And funniestofall, even ifyoushelloutonlybecauseyouhave to,your totallosswillstillgetyouone(1)tickettothefinalparty.It'sexactlyliketheGreatBanquet, in fact: all you have to be is a certified loser andGodwill send hisservantJesustopositivelydragyouintohishouse.Andthat'sthesaltinessofthejoke: salvation (root: sal,which is salt) really is free - inconvenient, but free.Whichisexactlywhatsaltis:notworthbuyingforitsownsake,butdirtcheapconsideringthewayitperksupeverythingelse.

Theonlysad thing is that sooften thechurch looksas if itneverheard thejoke.Eitherit'safraidtotalkaboutlosingandblathersoninsteadaboutsalvationthroughmoral success, intellectual competence, and spiritual triumph; or if itdoes finallyget around to tellingpeople thatdeath-resurrection is thenameofthegame,itputsonalongfaceandactsasifthewholedealisacryingshame.But the Gospel is not a tragedy; it's precisely a hilariously salty story - soflavorful it's inpositivelybad taste - inwhich schoolteachers, craneoperators,models, bag ladies, arbitrageurs, tennis pros, drug addicts, bankers, lawyers,lechers,andpimpsallgetawaywithmurderjustbydroppingdead.

Salvationofferredonanyotherbasisisbadnews,notGospel.Weareraised,reconciled,andrestorednotbecausewearethrifty,brave,clean,andreverentbutbecausewe are dead and our life is hidwithChrist inGod - because, that is,Jesus has this absolute thing about raising the dead. In theGospels, he nevermeetsacorpsethatdoesn'tsituprightonthespot."I,ifIbeliftedup,willdrawalltome."Andifthechurchcan'trememberthatGoodNews,thenlikeunsaltysalt,itisn'tfittobeputanywhere-notontheland,notevenonthedunghill;itshouldsimplybethrownasfarawayaspossible.Which,whenyouthinkofit,ispretty much what the world has done with the church in the late twentiethcentury.Maybe the children of this world really arewiser in their generationthan thedim-bulbchildrenof lightwhocan't recognizea jokewhen theyhearone.

In any case, all these elaborate appetizers from chapters 14 and 15 havingbeenservedup,Lukenowbringsonthemaincourse,theparableoftheProdigalSon(Luke15:11-32).Heprefacesit,ofcourse(in15:1-10),withtheparablesoftheLostSheepand theLostCoin,but since Ihavedealtwith those inchapterfourabove,Ishallunderlineonlyonethinginthemhere:they,too,areaboutaparty.Eachendswithacelebration,acallingtogetheroffriendsandneighbors-a rude interruption, mind you, of whatever laundering, housekeeping,bookkeeping,orgardeningtheymayhavethoughtconstitutedtheirlives-forawholeafternoonofwine,roses,andlaughs.Andwhy?Becausebythehilariousconstitutionoftheuniverse-bytheextensionofthesaltyjokeintotheultimateshaggydogstory- it turnsout thatwhatmakeshistorycomeout in triumphissomedumbsheepthatcouldn'tfindhiswayhome.

But then, to make both the hilariousness and the tastelessness of the jokeabundantlyclear,JesusmovesontotheparableoftheProdigalSon-andtothebiggest, tackiest party yet thrown. George Balanchine was a greatchoreographer;butifyouwanttosee,inonedramaticpresentation,aroundupofallthegodawfulthingsthathaveeverbeendonewiththisparable,takeagoodlook at his The Prodigal Son next time you have a chance. The father is aforbidding terror; the son comes groveling home; and forgiveness comes onlyafterBaryshnikovhasdancedhiswaythroughenoughtsouristokeeptheentirepopulation ofNewYork depressed for a year. So letme simply expound thestory it self,makingnoeffort tohidemyenthusiasmforwhat I think it reallysays.

Theparableisanabsolutefestivalofdeath,andthefirstdeathoccursrightatthebeginningofthestory:thefather,ineffect,commitssuicide.Ittookmeyearstonotice this fact,butonceyousee it, it'sasplainas thenoseonanelephant.Theyounger soncomes tohis father and says, "Giveme theportionofgoodsthat falleth to me" (I quote from the KJV for heightened contrast). In otherwords,hetellshisfathertoputhiswillintoeffect,todroplegallydeadrightonthespot.Obliginglyenough,thefatherdoesjustthat:hegivestheyoungersonhis portion in cash, and to the elder brother, presumably, he gives the farm.Thus, just two sentences into the parable, Jesus has set up the followingdynamics:hehasgiventhefirstsonafatliving;hehasmadethebrother,forall

thepurposesoftheparableyettocome,theheadofthehousehold;andhehasputtherealpaterfamiliasoutofbusinessaltogether.

Next, of course, Jesus tells us that the younger son went to a far countrywherehisrichboy'slifeturnedrapidlyintoalostcause-wherehe"wastedhissubstance with riotous living." We are free, naturally, to supply any specificformsofriotousnessthatappealtous:boysorbooze,girlsordrugs,orgamblingcasinosat$10,000anight.Butwhateverthedetails,thedenouementofthispartofthestoryisthattheprodigalfinallywakesupdead.Reducedtotheindignityofsloppinghogsforalocalfarmer,hecomestohimselfonedismalmorningandrealizesthatwhateverlifehehadisover.(Onenoteaboutthewordsfor"life"inthis parable. The "living" the father divided was ton bion, one of the Greekwords for "life." The "goods" that the son requested, and that he wastedintemperately,weretenousian,whichistheGreekfor"substance"or"being."Inanycase,whatthefathergaveawayandwhatthesonwastedwasnotjustsomestuffthatbelongedtothem;itwastheirwholeexistence,theirverybeing,theirlives.)

Havingthusintroduceddeathintotheparableasecondtime,Jesusproceedstohavetheprodigalcomefacetofacewithit.Hesitshimdownnexttothehogtrough and has him look at his life and find ... nothing. "How many hiredservantsofmyfather's,"hesays,"havebreadenoughandtospare,andIperishwithhunger."Andso, indesperationoverhisown inarguabledeath -over theend of everything that could possibly be called a life - he formulates the firstversionof his confession: "Iwill arise andgo tomy father, andwill sayuntohim, Father, I have sinned against heaven, and before thee, and am no moreworthytobecalledthyson:makemeasoneofthyhiredservants."

I have italicized thewords at the endof this confessionbecause they showthatwhile theboymayhavecome face to facewithdeath,he is still far frombeingable to admithe is in fact alreadydead.Hemayunderstand thathehasdiedasason-thathehas,byhisprodigality,lostallclaimtohisformerstatusashis father's loyal child. But what he does not yet see is that, as far as hisrelationshipwithhisfatherisconcerned,hislostsonshipistheonlylifehehad:thereisnowaynowforhimtobeanythingbutadeadson.Andbecausehedoes

notgraspthatfact,heformulatesabrightnewplanofhisownforfakingoutaquasi-lifeforhimself.alifeasahiredhand.Inshort,preciselybecausehecannotadmitheisutterlyoutofbusiness,heputshimselfbackintheonebusinessthatnever ceases to amuse and console the lifeless, namely, the bookkeepingbusiness.Hestrikesatrialbalance,usingfigureshejustfudgedin,andprepareshimself a trumped-up spreadsheet: sonship he may not be able to claim, buthired-handship ... ah, there's a possibility. Maybe the old man will be senileenough tomakeadeal.So inone sense, the seconddeath in theparable - thedeathoftheprodigal-occursinthefarcountry.Butinthemostimportantsense,in thesense inwhichheadmits it tohimself, itdoesnotoccuruntilhecomeshome. Watch closely, therefore, the details thatJesus now unfolds. "And hearose,andcame tohis father.Butwhenhewasyetagreatwayoff,his fathersawhim,andhadcompassion,andran,andfellonhisneck,andkissedhim."

Timeforamajorpause.All thefearsomehistrionicsBalanchineassigns thefather notwithstanding, this is themoment of grace. But to giveBalanchine alittlecredit,itis,likeallthemomentsofagracethatworksbyraisingthedead,amomentof judgmentaswell - anutteringof the irrevocable sentenceofdeathbeforeresurrection.Fromthefather'spointofview,ofcourse,Balanchineisjustplainwrong.Thefathersimplyseesthiscorpseofasoncomingdowntheroadand,becauseraisingdeadsonstolifeandthrowingfabulouspartiesforthemishisfavoritewayofspendinganafternoon,heproceedsstraighttohugs,kisses,andresurrection.Butfromtheson'spointofview,Balanchineisontosomething.Intheclarityofhisresurrection,theboysuddenlyseesthatheisadeadson,thathewillalwaysbeadeadson,and thathecannot,byanyeffortsofhisownorevenbyanygiftofhisfather's,becomealiveanythingelse.Andheunderstandstoo that if now, in this embrace, he is a dead sonwho is alive again, it is allbecausehisfatherwashimselfwillingtobedeadinordertoraisehimup.

Andsohemakeshisconfessionfor thesecond time:"Father, Ihavesinnedagainstheaven,andinthysight,andamnomoreworthytobecalledthyson."Period.Fullstop.Nohired-handnonsenseatall.Endofthesubjectinsofarasthesubjectliesinhishands.

Timeforapausewithinthepause.What thisparableissayingfirstofall is

that,asfarasJesusisconcerned,repentanceinvolvesnottheadmissionofguiltortheacknowledgementoffaultbuttheconfessionofdeath.LetmequotefrommyselfinBetweenNoonandThree:

Confessionisnotamedicineleadingtorecovery.Ifwecouldrecover-ifwecouldsaythatbeginningtomorrowortheweekafternextwewouldbewellagain-whythen,allwewouldneedtodowouldbeapologize,notconfess. We could simply say that we were sorry about the recentunpleasantness, but that, thank God and the resilience of our betterinstincts,itisallovernow.Andwecouldconfidentlyexpectthatnoonebutarealnastywouldsayusnay.

Butweneverrecover.Wedie.Andifweliveagain,itisnotbecausetheold parts of our life are jiggled back into line, but because, withoutwaitingforrealignment,somewhollyotherlifetakesupresidenceinourdeath.Gracedoesnotdothingstit-fortat;itactsfinallyandfullyfromthestart.(BetweenNoonandThree[SanFrancisco:Harper&Row,1982],p.77)

Andthatbringsustothesecondthingthisparableissaying:asfarasJesusisconcerned, all real confession - all confession that isnot just a fudgingofourtatteredbooksbutaplainadmissionthatourbooksarenotworthevenadamn-is subsequent to forgiveness. Only when, like the prodigal, we are finallyconfrontedwiththeunqualifiedgiftofsomeonewhodied,inadvance,toforgiveus nomatterwhat, canwe see that confession has nothing to dowith gettingourselvesforgiven.Confessionisnotatransaction,notanegotiationinordertosecureforgiveness;itistheafter-the-lastgaspofacorpsethatfinallycanaffordtoadmitit'sdeadandacceptresurrection.Forgivenesssurroundsus,beatsuponusallourlives;weconfessonlytowakeourselvesuptowhatwealreadyhave.

Every confession a Christian makes bears witness to this, because everyconfession,publicorprivate,andeveryabsolution,specificorgeneral,ismadeandgivensubsequenttotheonebaptismwereceivefortheforgivenessofsins.Weareforgiveninbaptismnotonlyforthesinscommittedbeforebaptismbutfor awhole lifetime of sins yet to come.We are forgiven before, during, and

afteroursins.Weareforgivenbefore,during,andafterourconfessionofthem.Andwe are forgiven for one reasononly: because Jesusdied for our sins androseforourjustification.Thesheerbrillianceoftheretentionofinfantbaptismbyalargeportionofthechurchcatholicismanifestmostofall inthefactthatbabiescandoabsolutelynothing toearn,accept,orbelieve in forgiveness; thechurch,inbaptizingthem,simplydeclaresthattheyhaveit.Wearenotforgiven,therefore,becausewemadeourselvesforgivableorevenbecausewehadfaith;weareforgivensolelybecausethereisaForgiver.Andouronebaptismfortheforgivenessofsinsremainsthelifelongsacrament,thepremiersignofthatfact.Nosubsequentforgiveness-noeucharist,noconfession-iseveranythingmorethan an additional sign ofwhat baptism sacramentalizes.Nothing new is everdone,eitherbyusorbyGod,toachieveanything.Itwasalldone,onceandforall,bytheLambslainfromthefoundationoftheworld-bytheoneGodinthePersonoftheWordincarnateinJesus.Wemaybeunable,astheprodigalwas,tobelieveituntilwefinallyseeit;buttheGodwhodoesit,likethefatherwhoforgavetheprodigal,neveroncehadanythingelseinmind.

Allofwhichtakesusstraightoutofthepausemodeandintotheparry.Thefatherputsnointermediatestepsbetweenforgivenessandcelebration.There isnoneofthat,"Well,Arthur,you'reforgiven;butlet'shavesomegoodbehaviornowtomakethedealstick"-noneofthatungracioustalkbywhichwemakethehouse of forgiveness into a penitentiary. Instead, he turns to his servants and,bentonnothingbuttheparrythatlifeinhishousewasalwaysmeanttobe,hecommandsthefestivitiestobegin:"Bringforththebestrobe,andputitonhim;andputaringonhishand,andshoesonhisfeet:andbringhitherthefattedcalf,andkill it;andletuseat,andbemerry;forthismysonwasdead,andisaliveagain;hewaslost,andisfound."

Andthereisthethirdand,ifyouwill,thecrucialdeathinthestory:thekillingofthefattedcalf.Indeed,asfarasIamconcerned,thefattedcalfisactuallytheChrist-figure in this parable. Consider. What does a fatted calf do? It standsaroundinitsstallwithonepurposeinlife:todropdeadatamoment'snoticeinorderthatpeoplecanhaveaparry.Ifthatdoesn'tsoundliketheLambslainfromthe foundationof theworld -whodies in Jesusand inallourdeathsandwhocomes finally to theSupperof theLambas thepiecede resistanceofhisown

weddingparry-Idon'tknowwhatdoes.Thefattedcalfproclaimsthattheparryis what the father's house is all about, just as Jesus the dead and risenBridegroom proclaims that an eternal bash is what the universe is all about.Creation is not ultimately about religion, or spirituality, or morality, orreconciliation,or anyother solemn subject; it's aboutGodhavingagood timeand just itching to share it. The solemn subjects - all the weird little bells,whistles, andexploding snapperswepay somuchattention to - are thereonlybecauseweareabunchofdummieswhohavetobestartledintohavingagoodtime.IfeveroncewewokeuptothefactthatGodfinallycaresonlyabouttheparty,thenthesolemnsubjectswouldcreepawaylikepussycats("ThankGod!Ithoughtthey'dneverleave!")andthetrulyserioussubjectswouldbebroughton:robes, rings, shoes,wines, gold, crystal, andprecious stones ("Finally!A littleclassintheact!").

Sonow, ifwewere tosumup theparable thus far, itwouldbenothingbuthilariouslygoodnews: thefather, theprodigal,andthefattedcalfarealldead;theyareallthreerisen(thecalf,admittedly,asavealroast-butthen,youcan'thave everything); and everybody is having a ball. As Jesus put it succinctly:"Theybegantobemerry."

But then comes on (solemn music: enter here, in grand procession, theDepartments of Ethics and Moral Theology, the Faculty of the School ofReligion, the Deans and Trustees of the Law and Business Schools, and theRepresentativesoftheBursar'sOffice)theonlylivecharacterintheparable,theElderBrother.Mr.Respectability.HerrBuchhalter.MonsieurComptabilite.Theman with volumes and volumes of the records he has kept on himself andeveryoneelse. "Andashe cameanddrewnigh to thehouse,heheardmusickanddancing."

Hemakes a stagey contrapposto: nostrils flared, eyes closed, back of righthandplacedagainsthisforehead.Hegasps:Music!Dancing!Levity!Expense!Andonaworkingday,yet!"Andhecalledoneoftheservants,andaskedhimwhatthesethingsmeant."Heisnothappy:Whythisfrivolity?Whatabout theshipmentsthatourcustomerswantedyesterday?Who'smindingthestore?"Andhe[theservant]saiduntohim,Thybrother iscome;and thy fatherhathkilled

the fatted calf, because he hath received him safe and sound." He rants: Thefattedcalf!Doesn'ttheoldfoolknowI'vebeensavingthatfornextweek'ssalespromotionwhenweshowournewlineofturnips?HowamIsupposedtorunabusinesswhenheblowstheentertainmentbudgetonthatloserofason?"Andhewasangry,andwouldnotgoin."Finally,therefore,hemakesaproclamation:Iwill notdignify thiswastewithmypresence!Someonehas to exercise a littleresponsibilityaroundhere!AndJesus,willing toobligehimwithan importantaudience for all this grousing, sends himone: "Therefore came his father out,andintreatedhim."Itiseasytostrayfromthemainthrustoftheparableatthispoint. The temptation - since the father has been grace personified to theprodigal - is to readhis reply to the elderbrother'snextwords asmoreof thesametenderconcern.Butsincegraceworksonlyonthedead,thatisafalsestart.This boy's precise problem is that he refuses to be dead, that he is franticallytryingtoholdwhatpassesforhislifeinsomekindofgimcrackorder.Therefore,sincegracecannotpossiblyworkonhim,theonlyproperwaytoreadhisfather'sreplyisasjudgment-asthebrandishingbeforehimofthefreesavinggraceofresurrectionfromthedead,andthecondemnationofallhislaboriousattemptsatliving.Watch.

"Andheansweringsaid tohis father,Lo, thesemanyyearsdoIserve thee,neithertransgressedIatanytimethycommandment:andyetthounevergayestmeakid,thatImightmakemerrywithmyfriends:Butassoonasthisthysonwascome,whichhathdevouredthylivingwithharlots,thouhastkilledforhimthe fatted calf." All of which is pure, unsauced, self-serving tripe. Take "thyliving," for example: itwasn't the father's living (bion) anymore, because thefather died to all that life at the beginning of the parable. Or, take "wasted":whileitwasindeedwasted,itwasprobably,onbalance,lessofawastethantheelder brother's boring life of turnip-counting.Or take "with harlots": as for itshavingbeen spent on steamyone-night standswith torrid bar pickups ...well,that may have been the case, but Mr. Upright here probably wasn't gettinghimself all worked up like this on the basis of hard information about hisbrother's habits;more likely, hewas getting this stuff straight out of his owntwo-bit sexual fantasies which, with great interest, hemade sure he toldGodabouteveryday.Andasforthe"I'vealwaysbeenagoodboy"line,andthe"He

getsvealbutIneverevengottoeatgoat"nonsense....Butenough;timetoletthefatherspeakinjudgment.

"And he said unto him, Son, thou art ever withme, and all that I have isthine."

You little creep! his father says.What do youmean,my living? I've beendeadsincethebeginningofthisparable!Whatyourbrotherwastedwashis,notmine.Andwhatyou'vebeensosmugaboutnotwastinghasactuallybeenyoursallalong.Don'tbellyachetome.You're inchargehere;socutout thephoney-baloney.Ifyouwerereallydyingforveal,youcouldhavekilledthefattedcalffor yourself any day of the week. And if you really wanted to be ready toentertain customers at all hours of the day and night, youwould have kept adozenfattedcalvesonhand,notjustasinglemeaslyoneyouhavetohaveafitoverevery time itgetscooked.Andas farasyourbrother'ssexualbehavior isconcerned,listen,Mr.ImmaculateTwinkletoes,you'vegotalottolearn.Ihaveno idea howmuch fun he had getting himself laid, drunk, and strung out, butevenifitwasonlymarginal,itwasprobablymorethanyou'vehadsittingherethinking.

Butsee?thefathercontinues,youevengetmeoffthetrack.Theonlythingthatmatters is that funorno fun,yourbrother finallydied toall thatandnowhe's alive again -whereas you, unfortunately,were hardly alive even the firsttimearound.Look.We'realldeadhereandwe'rehavingaterrifictime.We'realllost here and we feel right at home. You, on the other hand, are alive andmiserable - andworseyet,you're standingouthere in theyardas ifyouweresomekindofbeggar.Whycan'tyousee?Youownthisplace,Morris.Andtheonlyreasonyou'renotenjoyingitisbecauseyourefusetobedeadtoyourdumbrulesabouthowitshouldbeenjoyed.Sodoyourselfandeverybodyelseafavor:dropdead.Shutup,forgetaboutyourstupidlife,goinside,andpouryourselfadrink.

The classic parable of grace, therefore, turns out by anticipation to be aclassicparableofjudgmentaswell.Itproclaimsclearlythatgraceoperatesonlybyraisingthedead:thosewhothinktheycanmaketheirlivesthebasisoftheir

acceptance by God need not apply. But it proclaims just as clearly that thejudgmentfinallypronouncedwillbebasedonlyonouracceptanceorrejectionofour resurrectionfromthedead.The last judgmentwillvindicateeverybody,for the simple reason that everybodywill have passed the only test God has,namely,thattheyarealldeadandriseninJesus.Nobodywillbekickedoutforhavingarottenlife,becausenobodytherewillhaveanylifebutthelifeofJesus.Godwillsaytoeverybody,"Youweredeadandarealiveagain;youwerelostandarefound:putonafunnyhatandstepinside."

If,atthathappypoint,somedumbbellwantstotryprovinghereallyisn'tdead...well,thereisaplaceforsuchpartypoopers.Godthinksofeverything.

CHAPTERFOURTEEN

TheHardestParableTHEUNJUSTSTEWARD

heparableoftheUnjustSteward(Luke16:1-13;Alandnos.222224)maywell be themost difficult of all the parables of Jesus. This story, in which abusinessmanager's crookedattempts to featherhisbedafterhavingbeen firedarefirstheldupforadmirationandthenmadetheoccasionofobviouslycriticalcomments, probably spooks more interpreters into more false starts than anyother.Letmelistjustafewofthedevices,desperateandotherwise,thatsuggestthemselvestomeasIconfronttheparable'sbuilt-incontradictions.

The first, and worst, is to try to make the whole problem go away bymaintainingthatJesusneversaidthesewords.Thisapproach-eventhoughitisfrequently used to get Jesus off the hook of teaching things his commentatorsfindintellectuallydisreputable-hastwofatalflaws.ThefirstisthatthereisnowayofprovingJesusdidn'tsaysomethingwhentheonlysourcewehavesayshedid.Aggressivecritics,ofcourse,canalwaysclaimtheybasetheirconclusionsnot on other sources but on considerations of "form criticism"; but even forthem,theUnjustStewardjustsitsthereinthetextstubbornlyinsistingthatJesustoldit.Thesecondflawinthisapproach,however,isthereallydevastatingone:ifJesusdidn'tsaythis,whodid?Youmightpossiblygetawaywithassigninganitemlikehisremarksaboutdivorceandfornicationtothehandofsomesecond-centuryecclesiasticalmoralitymaven,buttheUnjustSteward?Derivativemindslikethatcookuponlyderivativeintellectualconcoctions,blandandpredictable;theydonotproducewildlyoriginaldisheslikethisone.

Admittedly, there is avariationon the "Jesusdidn't say it" approach that islesssilly-andthatis,ifyouwill,moreorlessinevitablewiththisparable:Icallit the "give Jesuscredit for thewordsbutblameeveryother thingyoucanonsomebody else" gambit. In the case of theUnjust Steward, itworks nicely to

separatethemoralismoftheepiloguetotheparablefromtheobviouslyintendedimmoralityoftheparableitself.Hereishowyouputitintoeffect.

Inyourmind's eye,youhaveLuke sit downathisGospel-writingdesk themorningafterhehasfinishedtheProdigalSon,andyouhavehimreachforthepackof index cards containinghis so far unusednotes on the final journey toJerusalem.Heslipstherubberbandoff,andwhatdoeshefind?Hefindsawholecollection of moralistic bits and pieces about fidelity, covetousness, the law,divorce,scandal, forgiveness, faith,duty,and thecomingof thekingdom,plusone miracle (the cleansing of the ten lepers) and four parables: the UnjustSteward,theRichManandLazarus,theUnjustJudge,andthePhariseeandthePublican.Howishe tohangall this together?Well,maybe the imageryof thebigcountryhousehe'sjustusedintheProdigalSonattheendofchapter15canbe carried over into the beginning of chapter 16 by starting it off with theCrookedMajorDomostory.Andthen,let'ssee...sincethatmaterialendswithacrackaboutunrighteousmammon,maybehecan tuck in someof these scrapsaboutmoneyand trustworthinessandstuff.And then ... terrific!Whilehe'sonthesubject,theRichMan-PoorBeggarstorywillslideinnicely,and....

But you see the point. He was making an author's decision; and as suchchoices go, he did remarkablywell. His onlymistake, probably,was hangingontoallthosemoralbitsandpiecesuntilthislateinhisGospel.Theysoundfarmore like the early Jesus - the wonder-working rabbi of the Sermon on theMount-thanlikeJesusonhiswaytodeathandresurrection.Andasamatteroffact, whenMatthew looked at his pack of index cards, he decided that Jesus'warningagainsttryingtoservebothGodandmammon(Luke16:13)should,inhisownGospel,gopreciselyintotheSermonontheMountatchapter6,verse24.Inotherwords,thereisactuallyatextualreasonforsuspectingthatatleastthe last line of the long version of the Unjust Steward does not necessarilybelongtotheparableasoriginallytold.Sojusttolaymycardsfaceupforyou,here is theway I divide thepassage:Luke16:1-8 is theparableof theUnjustSteward as such; 16:13 is totally extraneous material attracted to this placebecauseof"mammon";16:10-12ispossiblyextraneousmaterialattractedforthesamereason;and16:9 is theverse thatdidall theattracting tobeginwithandtherefore thecrux interpretumof thewholepassage. (Iamof twomindsabout

whether verse 9 should be considered part of the actual parable. On the onehand,itshouldn't:verse8makesawonderfullycrisp,snappy,Jesusstyleendingallbyitself.Ontheotherhand,thereissolittleconnectionbetweenverses8and9thatIsometimessuspectthatnooneotherthanJesushimselfwouldeverhavedreamtof putting themback toback.My solution? Inmonthswith31days, Ireadtheparableasverses1-8;inmonthswith30days,Ireaditasverses1-9;onFebruary29th,Ireaditasverses1-13;andfortherestofFebruary,IthankGoditreallydoesn'tmattermuchhowIreaditanyway.)

Inanycase,itallboilsdowntothefactthattherearebasicallyjusttwowaysofinterpretingthisparable:youcanmakethestewardouttobeaherooryoucanmake him out to be a villain.Obviously, if you decide to read the parable asverses 1-8, thewhite-hat interpretationwill be your natural choice; but if youread it as verses 1-13, the black hat will seem to fit better. It's worth noting,though,thateachinterpretationhasapricetoit.Ifyoumakethestewardabadguy, several things don'tmake sense. In the first place, the heavilymoralizedparable that that givesyou consists ill not onlywith theprecedingparables inLukebutwiththeentiretoneofthefinaljourneytoJerusalem.Jesushasbeenonagracetripforsevenchaptersnow:hehasbeentalkinglastness,lostness,death,andresurrection,andhehasagainandagainmadeitclearthatthebookkeepingdepartment'sheydayisathingofthepast.Whythen,atthisstageofthegame,wouldhepoke inaparable thathasnoneof theaboveas itsmainpoint - thatamounts to littlemore than a surgeongeneral'swarning that "shadydealing ishazardoustoyoursoul'shealth"?Aboveall,whyonearthwouldheputintotheparableverse8("AndtheLordpraisedtheunjuststewardbecausehehadactedshrewdly . . .") - a versewhich, unless it is taken as pure sarcasm,makes nosensewhatsoeverifyoutakethestewardasaplainoldbounder?

Ontheotherhand,ifyoumakethestewardagoodguy,verse8becomestheprincipalsupportforyourinterpretation-somuchso,thatyouarewilling(asIam) to lopoff the restof thepassage inorder todo justice to itsdecisiveness.Evenatthatprice,though,thesteward-asherointerpretationseemspreferable:itis,asyouwillsee,consonantwiththewholethrustoftheparablesofgrace;inparticular,itallowstheparabletovoiceonceagainthethemeofforgiveness-by-resurrection-from-the-deadthatistheburdenofsomuchofwhatJesushasbeen

saying.Itevenallowsyoutoentertainthemostbizarreandfruitfulnotionofall,namely, that of the unjust steward as Christ-figure. But more of that shortly.Timenowtoexpoundtheparableinorder.

It begins with some nameless informant telling a certain richman that hisstewardhasbeenwasting(diaskorpizon)hismoney(hypdrehonta,possessions).Score one fascinating point right there for a "grace" rather than a "morality"interpretationofthisparable:diaskorpizeinisthesameverbusedintheProdigalSon to describe the boy's "wasting" of his substance in the far country. FromJesus'verychoiceofwords, therefore,wearegivenahintofcontinuity.Next,themaster-withoutanytrialorevenfairinquiry-simplyreadsthestewardtheriot act: "What's this I hear? You're a disgrace! Turn in your books! You'refired!" Score yet another point for continuity: just as with the Prodigal Son,death enters this parable early, and as a pivotal consideration. The son foundhimselfdeadinthefarcountry;thestewardcomesoutofhismaster'sofficewithnoneofhisoldlifeleftatall.

Butatthispoint,theparableoftheUnjustStewarddivergesfromtheProdigalSon and begins to lookmore like an upside-down version of theUnforgivingServant.Watch."Sothestewardsaidtohimself,`WhatshallIdonowthatmymaster has taken awaymymanagership? I'm not strong enough towork as alaborer.I'mtooproudtobeabeggar.Aha!I'vegotit!I'llusemybrainsandaceoutthatunforgivingtyrant.Sohewantstoplayletter-of-the-lawgames,doeshe?Hewouldlikemetoturninmybooks,eh?Well,I'lldojustthat-afterI'vemadeafew...adjustments."'

What he does, of course, is call in hismaster's debtors and settle accountswiththematconsiderablewrite-offs:heknocksthebillofoneofthemdownbyhalf, the bill of another by a fifth. All of which might produce a number ofdifferentresults,dependingonhowyouestimateit.Ontheonehand,itmightatoneandthesametimemakehimlookbadtohismasterandgoodtothedebtors.Ifthemastereverremembersanyoftheoriginallyowedamountshecouldbesofuriousoverbeinggyppedthat thepresenceofcashin the tillwouldhardlybeenoughtomollifyhim.But then, if thedebtors thoughtkindlyof thesteward'swrite-offs,theymight,ashehoped,"receivehimintotheirhouses"afterhewas

officiallyfired.Ontheotherhand,hissharpdealingcould,withevenmorelogic,bereadasmakinghimlookgoodtohismasterandbadtothedebtors.Forallweknow,themastermayhavebeenoverjoyedtogetevenfiftycentsonthedollarfromdeadbeatslikethose.Likewise,forallweknow,deadbeatslikethosecouldverylikelyhavespottedthestewardasnobetterthanthemselvesandrefusedtogivehimofficespace.

Butwhichever of those readings or combination of them you decide to gowith, the deciding factor remains verse 8: "And the Lord praised the unjuststeward, for the children of this age are wiser in their generation than thechildrenoflight."Somehow,betweenverse2("What'sthis?You'refired!")andverse8("Mybeamishboy!You'reagenius!IneverthoughtI'dseeevenanickelfromthoseaccounts!"),themasterofthestewardhasturnedfromanunforgivingbookkeepertoahappy-go-luckycelebratorofanynewinterestthatcomesalong.And what has happened to him, can, as I have said, be best understood bycomparingthisparablewiththatoftheUnforgivingServant.

In thatparable, forgivenessstarts fromthe topdown: the lord,whoisowedtenmilliondollarsbyoneofhis servants, simplydropsdead tohisownclaimandabsolves thedebt.His intention,ofcourse, is that theservantwill take thehint and likewise drop dead to the hundred dollars owed to him by a fellowservant. But as Jesus tells the story, things do not work out that way - theforgivenservantchoosesabookkeeper'sliferatherthanaspendthrift'sdeathandthus short-circuits the working of forgiveness. Still, the point of the parableremainsunchanged:graceworksonlyonthoseitfindsdeadenoughtoraise.

ExactlythesamepointismadeintheparableoftheUnjustSteward,butbyareversalofthestory'sdevice:forgivenessinthisparablestartsfromthebottomup.Here, it is the lordof thestewardwhostartsoutunwilling todropdead toanyofhisbookkeeping:hewillnotdietothesteward'speculations,andhewillnotdie to theaccountspastdue thathehasneversucceededincollecting.Thesteward,however,doesdie;andbecauseheisfreedbyhisdeathtothinkthingshe could not have thought before, he is the onewho, from the bottom of theheap, as it were, becomes the agent of life for everybody in the parable. Hebecomes life from thedead forhis lord,because somehow the sightofa loser

bringingoffacouplikethisintheverythickofhislossesfinallyloosenstheoldboyup:"MyGod!" themastersays."Mywhole lifehasbeena joke,andonlynowIlearntolaughatit!"Butthestewardisalsoabletobetheresurrectionofhislord'sdebtorsbecausetheywouldn'tconsenttodealwithanyonebutacrooklike themselves: they would never have gone near him if they hadn't beenconvincedhewasdeadtoallthelawsofrespectablebookkeeping.

AsfarasIamconcerned,therefore,theunjuststewardisnothinglessthantheChrist-figureinthisparable,adeadringerforJesushimself.Firstofall,hediesandrises,likeJesus.Second,byhisdeathandresurrection,heraisesothers,likeJesus.Butthirdandmostimportantofall,theunjuststewardistheChrist-figurebecauseheisacrook,likeJesus.Theuniquecontributionofthisparabletoourunderstanding of Jesus is its insistence that grace cannot come to the worldthroughrespectability.Respectabilityregardsonlylife,success,winning;itwillhavenotruckwiththegracethatworksbydeathandlosing-whichistheonlykindofgracethereis.

Thisparable,therefore,saysinstoryformwhatJesushimselfsaidbyhislife.Hewasnotrespectable.Hebrokethesabbath.Heconsortedwithcrooks.Andhediedasacriminal.Nowatlast,inthelightofthisparable,weseewhyherefusedtoberespectable:hedidittocatchaworldthatrespectabilitycouldonlyterrifyandcondemn.Hebecamesinforussinners,weakforusweaklings,lostforuslosers,anddeadforusdead.Cruxmuscipulumdiaboli,St.Augustinesaid: thecrossis thedevil'smousetrap,baitedwithJesus'disreputabledeath.Andit isamousetrapforus, too.Jesusbaitsuscriminalswithhisowncriminality:as theshabbydebtorsintheparablewerewillingtodealonlywiththecrookedstewardandnotwiththeupright lord,sowefindourselvesdrawnbythebaitofajesuswhowinksatiniquityandmakesfriendsofsinners-ofuscrooks,thatis-andofalltheloserswhowouldneverinamillionyearsgonearaGodwhoknewwhatwasexpectedofhimselfandinsistedonwhatheexpectedofothers.

Youdon'tlikethat?Youthinkitlowersstandardsandthreatensgoodorder?You bet it does!And if youwill cast yourmind back, youwill recall that isexactlywhy theforcesof righteousnessgot ridofJesus.Unfortunately, though,the church has never been able for very long to leave Jesus looking like the

attractivelycrummycharacterheis:itcanhardlyresistthetemptationtogussyhimupintoarespectablecitizen.Evenmoreunfortunately,itcanalmostneverresist the temptation to gussy itself up into a bunch of supposedly perfectpeaches, toogoodfor theriffraff tosink their teeth into.But forall that,Jesusremainstheonlyrealpeach-toofuzzyontheoutside,nowherenearassweetaswe expected on the inside, and with the jawbreaking stone of his death rightsmack in themiddle.And therefore he is the onlymediator and advocate thelikesofuswilleverbeabletotrust,becauseliketheunjuststeward,heisnolessa loser thanwe are - and like the steward, he is theonlyonewhohas even achanceofgettingtheLordGodtogiveusakindword.

"Andthelordpraisedtheunjuststewardbecausehehaddealtshrewdly":"ThisismybelovedSon,hearhim"(Mark9:7).

"For the children of this world are shrewder in their generation than thechildren of light": "And the Word became flesh and dwelt among us ... fullofgraceand truth[John1:14] ...andhisownpeopledidnot receivehim[John1:11].Heemptiedhimself, taking the formofaservant ...and findinghimselfmerely human, he humbled himself, becoming obedient to death death on thecross.ThereforeGodhimself exaltedhimandgracedhimwith a name that isaboveanyothername,so thatat thenameofJesus,everykneewillbow...andeverytongueconfess thatJesusChrist isLord, to thegloryofGodtheFather"(Phil.2:7-11).

Luckyforuswedon'thavetodealwithajuststeward.

CHAPTERFIFTEEN

DeathandFaithLAZARUSANDDIVES

hereareonlytwootherpassagesinLuke16:ashortintermezzocontainingadiatribeagainstthePhariseesthatoccasionssomecommentsaboutthelawandaboutdivorce (verses14-18;Alandnos.225-227),and theparableof theRichManandthePoorMan(DivesandLazarus:verses19-31;Alandno.228).Theparable, as will be seen, slips effortlessly into the thematic flow of the finaljourneytoJerusalem;buttheinterveningmaterial(moreofthosemoralisticbitsandpiecesthatLukedelayedinsertingintothenarrative)needsabitofnudgingtogetitintothestream.Watch.

Luke's reason for putting in the passage about the Pharisees at this pointseems fairly obvious: its opening verse mentions in passing that they were"lovers of money" (phildrgyroi), and that they "were making fun"(exemykterizon)ofJesus.AfterthematerialaboutmammonLukehadjustaddedtotheparableoftheUnjustSteward,thesewordsnodoubtstruckhimasatleastmarginallyconsequential,particularlyinviewofwhatappearsinverse15.JesustellsthePharisees,"Youaretheoneswhomakeyourselveslookrightinmen'ssight, but God knows your hearts. For what is exalted among men is anabominationbeforeGod."This last remark returnsLukeneatly to someof themajor themes of Jesus' Jerusalem journey: human respectability as contrastedwith thedivinedisreputabilityandsuccessful livingasan ineffectivesubstituteforthelastnessandlostnessthatalonecansave.Itbringshimback,inshort,tothesubjectof"life"asthechiefimpedimenttotheresurrectionofthedead.

Then, because the Phariseeswere nothing if not devotees of the law, Luke

findsthatsomeofJesus'wordsaboutJohntheBaptistandthelawwillfitinatverse16:"Thelawandtheprophets[thewholepreviousrevelationofGod]wereineffectuptothetimeofJohn;sincethen,thekingdomofGodisproclaimedasgoodnewsandeveryoneentersintoitviolently."Onceagain,Lukeisontarget:itisnotsuccessofanykindthatsaves-notevensuccessinkeepingthelaw;itisonlytheviolentdisruptionofallsuccessproclaimedbytheGospelofdeathandresurrectionthatcanleadtotruelifeinthekingdom.

Finally,though,Lukeisconfrontedwithtwobitsofmaterialwhoserelevanceatthispointseemsvaguetosaytheleast.Heincludes,atverses17and18,thewords"Itiseasierforheavenandearthtopassawaythanforthesmallestdetailof law to be done awaywith.Every onewhoputs awayhiswife andmarriesanother commits adultery; and he who marries a woman thus put away, alsocommitsadultery."Ican,Ithink,giveafairlysimplerationalefortheinclusionof verse 17: it is one of those "if you take the sword, youwill perish by thesword"utterances.Jesus,afterstigmatizingthePharisees'relianceonsuccessfullawkeeping,simplyremindsthem-asPaulwastodoat lengthinRomansandGalatians-thatthelawisnotthegreat,smilingfriendtheythinkitis.Sinceitsdemands remain perpetually holy, just, and good - and since we are none ofthosethings-thelawcanonlycondemnthosewhorelyontheirkeepingofittosavethem.

Iamlesssanguine,however,aboutverse18.Frankly,IthinktheonlyreasonitappearshereisthatJesus,forhisownreasons,actuallysaidthesewordsatthispointinhisministry(MatthewandMarkalsoincludetheminroughlythesametimeperiod). In the other two synoptics, they come as part of a response to aquestionabout"puttingawayawife"proposedtoJesusbyPharisees;hencetheydo not seem as "off the wall" as they do in Luke. Accordingly, the questionbecomes:whatconceivablerationaledidLukehavefor thinkingtheyformedalogicalsequenceto theverses thatprecedethem?Certainly, there isnowayoftaking them, in theirLukancontext, asexprofesso teachingaboutmatrimony:thatwould leave them not only off thewall but totally out of the universe ofdiscourse.AllIcanconcludeisthatLuketuckedtheminasanillustrationofoneof the things about the law that so easily condemns. Consider. The Phariseesthought that with a little logicchopping about "putting away" and "bills of

divorcement" they could remarry and still be successful lawkeepers. Jesussimply reminds them that the law's dictate aboutmarriagemaking two people"oneflesh"stillstandsandthuscondemnsthemasfailures.Note,however,thatinthisversehedoesnotcondemntheirfailureasmuchashedoestheirpointlessattemptsatsuccess.Thereisalessonhereforthechurch:ifweareseriousaboutproclaimingagracethatworkspreciselyinfailure,collapse,anddeath,weoughtto be charier than we are about excluding matrimonial failure, collapse, anddeath fromtheecclesiasticaldispensationofgrace.Excommunicatingdivorcedpersonsonthebasisof thispassageisamischievousmissingoftheverypointthatLukemakesbyincludingitinthisunusualplace.

AsIsaid, though, theparableofDivesandLazarus(Luke16:19-31)needsnoarm-twistingtomakeitconsistentwiththelargercontextofJesus'teachingatthis juncture. Itadducesnotonly the themesofdeathandresurrectionbutalsothoseof lastness, lostness, leastness, and littleness;and it alsoadumbrates - asdid the parables of the Prodigal Son and the Unjust Steward - the theme ofjudgment that will be the burden of Jesus' later parables. Specifically, itenshrinesallthesethemesinatellingstoryaboutthecontrastbetweenrichandpoor.Livingwellmaybetheworld'sideaofthebestrevenge,anditiscertainlythehumanrace'scommonestcriterionfordistinguishingthesavedfromthelost.Butinthemysteryofthekingdom,itispreciselylivingbadly-beingpoorandhungryandcoveredwithrepulsivesores-thatturnsouttobethetruevehicleofsavinggrace.Evenaminute'sconsiderationwillservetomakethatclear.

As I have observed a number of times now, if the world could have beensavedbysuccessfulliving,itwouldhavebeentidieduplongago.Certainly,thesuccessful livers of this world have always been ready enough to stuff life'slosersintothegarbagecanofhistory.TheirprogramforturningearthbackintoEden has consistently been to shun the sick, to lock the poor in ghettos, todisenfranchisethosewhoseskinwasthewrongcolor,andtoexterminatethosewhosereligionwasinconvenient.Norhavetheybeenlaggardinfurtheringthatprogram.Onthewhole,theyhavebeennotonlyzealousbutefficient:witness,toname only a handful of instances, the AIDS crisis, the South Bronx, theapartheidpolicyinSouthAfrica,andthedeathcampsunderHitler.

Butforallthat,Edenhasneverreturned.Theworld'swoesarebeyondrepairby theworld's successes: there are just toomany failures, and they come toothickandfastforanyprogram,howeverenergeticorwell-funded.Dives,forallhispurple, fine linenandfaringsumptuously,diesnotonewhit lessdead thanLazarus. And before he dies, his wealth no more guarantees him health orhappiness than it does exemption from death. Therefore when the Gospel isproclaimed, it stays lightyears away from reliance on success or on any otherexerciseofrighthandedpower.Instead,itreliesresolutelyonleft-handedpower-onthepowerthat,inamystery,worksthroughfailure,loss,anddeath.Andsowhile our history is indeed saved, its salvation is not made manifest in ourhistoryinanyobvious,righthandedway.InGod'stime-inthatkairos,thatdueseason, thathightimeinwhichtheIncarnateWordbrings in thekingdominamystery-allourtimesareindeedreconciledandrestorednow.Butinourtime-inthechronos,thesequentialorderofearthlyevents,thelowtimeofdays,years,centuries, and millennia - the shipwreck of history drags on unchanged andunchangeablenow.Andtheonlybridgebetweenthenowinwhichourtimesaretriumphantly inhishandand thenow inwhich theyare sodisastrously inourownisfaith.Theaccomplishedreconciliationcanonlybebelieved;itcannotbeknown, felt, or seen - and it cannot, by any efforts of ours, however good orhowever successful, be rendered visible, tangible, or intelligible. Like theservants in the parable of theWheat and theWeeds,we canonly let both thereconciliation and the wreckage grow together until the harvest - until thejudgmentinwhichtheresurrectionfinallydisplaysGod'stimeasvictoriousoveroursandallowshistorytobecomethepartyitalwaystriedbutnevermanagedtobe.

Inaway,IfeellikeapologizingforcomingatDivesandLazarusbackwardslikethis-forputtingthecartofthemeaningoftheparablebeforethehorseoftheparable itself,but let it stand.At leastyouwillknowwhereI'mgoingas Itakeupthedetailsofthestory.

Jesus begins the parable (which appears only in Luke) without preface orexplanation.Therewas a certain richman, he says,who had a very good lifeindeed:handmadesuits,custom-tailoredshirts,adailymenunotanotchbelowLutece,and,presumably,aportfoliotobankrollthewholeoperationindefinitely.

LikeNubarGulbenkian,thelegendaryfinancier,heworeoutthreewomen,threehorses,andthreestockbrokersbeforenooneveryday.

But outside the heavily guarded gate of Nubar's chateau (shall we call theunnamed rich man Nubar instead of Dives? Let's - just for fun) there was acertainpoormannamedLazaruswhowascoveredwithsoresandrummagedinthegarbageforfood.Jesussaysthedogscameandlickedhissores.ThosewerenodoubtNubar's children's cocker spaniels;Nubar's dobermansprobably tookdelightinforciblyremindingLazarusofjustwhosegarbagehewasrummagingin.

Inanycase,thepoormandiedandwascarriedbytheangelstothebosomofAbraham; Nubar, finally worn out himself in spite of Brooks Brothers andFrenchcooking,diedandwasburied;andthescene,as insomanyof thebestoldjokes,shiftstothehereafter.Fromhell,wheretheaccommodationsarewellbelowhisaccustomedstandards,NubarseesAbrahamandLazarusenjoyinganintimatelittlechat.AndhecriesoutforAbrahamtohavepityonhimandsendLazaruswith a nice, coolCampari and soda to take the curse off the infernalheat.LiketheBourbons,Nubarhaslearnednothingandforgottennothing.SendLazarus,indeed!Hestillthinksofhimselfasawinnerwhobydivinerightcancommandlackeyslikethisbeggartofetchhimdrinks.

So Abraham carefully explains to him the realities of the situation. One:Nubarhadawholelifetime'sworthofgoodthingswhileLazaruswasuptohiseyebrows inmisery.Two: just incasehehasn'tnoticed, thingshavedefinitelybeen reversed; score at the end of this last game of his heretofore winningseason:Nubar,zero;Lazarus,one thousand.And three: the rulesof the leaguearesuchthat,farfrombeingabletodemandovertimeinwhichtoeventhescore,he isn't evengoing tobeallowed topunt.Betweenusandyou,Abraham tellshim, there is a great gulf fixed: it's fourth down and tenmillion yards to go,Nubar.Idon'tmaketheruleshere,IjustcalltheplaysasIseethem.Thegameisover.

Nubar,however,neveroncehavinghadtotakenoforananswerinhiswholelife-neverhavingbeenatalossforsomewayofmakingabuckoutofeventhe

most unpromising situation - falls back on his winner's instincts. MaybeAbraham will give him at least a brownie point if he does a mitzvah andarranges to have Lazarus deliver a singing telegram to his five equally richbrothers warning them about the possible disastrous consequences of theirpresent investment programs. Abraham, though, is unenthusiastic. HavingLazarus schlep all over the Middle East ringing doorbells is just another ofNubar's bossy, "when you care enough, send a lackey" ideas. Besides, whyshouldAbrahaminterrupttheresurrectiontete-a-tetehe'shaving,whennoneofthe brothers will listen to advice anyway? Listen, Nubar, he says. They'vealready had a whole Bibleful of telegrams; they should get them out of thewastebasketandtryreadingthem.

ButNubar,not tobedefeated,comesupwithonelast,desperateplay: ifhecan't make a commercial buck, he'll make a spiritual one. Speaking ofresurrection,hesaystoAbraham,youfolksuptherearemissingoutonagoodthing.YousendLazarustomybrothers,andguaranteed,you'llgetresults.Thiswouldnotbeyourordinaryphoneit-inmessage; thiswouldbe in-person-from-the-other-side-of-the-grave service. Believe me, Nubar says, I know whatimpressesaclient.

SoAbraham takesadeepbreathanddelivers thepunch lineof theparable.Look, Nubar, he says. I'm going to tell you something. When we talkresurrectionuphere,we'renottalkingaboutsomedumb,corpse-revivalschemeinwhichthedeadgetupandgobacktothesameoldlifetheyhadbefore.We'retalking about a whole new order that actually works through death, loss, andfailure.Andinordertogivepeopleevenahintofthat,theonethingwedon'tdoissendbackrevivedcorpses.Thewaywe'vegotitworkedout,evenwhentheincarnateWordhimselfgetsraisedfromthedead,heonlyhangsaroundforfortydays:then...pffft!Becauseyouknowwhatwouldhappenifwelefthimthere?They'd never in amillion years get the idea that the resurrec tionwas a neworder they could get in touchwith only by faith - only by trusting it; instead,they'dfigureitwasjustonemorefunnywrinkleinthegrimyfaceofhistoryandthey'dtrytosellitassomethingthatwasmerelyinteresting-asnews,forcryingoutloud!IfwelefttherisenWordonearth,they'drightawaygethimonGoodMorningAmericaandSixtyMinutes, thenonCarsonandDonahue-andthen,

forall Iknow,onHollywoodSquares.After that,probably, itwouldbeJesus,The Movie, followed by Jesus, I through VI. They're dumb, Nubar. Dumb,dumb,dumb.Justlikeyou.Sothisishowitstands.YourbrothershaveMosesandtheprophets,andthey'llalsogettherisenandascendedWord.That'senoughfor anybodywho'swilling tobelieve.But forpeoplewhoarehangingaround,waiting to be convinced ... Listen, Nubar; I'm sorry, but we've got a badconnectionhere.Mustbethegreatgulf.I'mhangingup.

But enough. Death-resurrection stands forth as clearly in this parable as itdoesinanyoftheothers.Andthesuccessfullifeisjustasroundlycondemned.Lazarus starts out as a loser, plays out his allotted hand, and then, in onestunningthrow,winsthegamewiththelast trumpofanaccepteddeath.Divesstartsoutasawinner,butbecauseheneveracceptsdeath(witnesshisincessanthandelingwithAbraham,hiscookingupofone life-savingdealafteranother),he loses,handsdown. Jesus is anticipating theparableof thePhariseeand thePublicanhere. In that story, too, bothmain characters aredead: thedifferencebetweenthemissimplythatwhilethepublicanacceptshisdeathandisjustified,thePhariseerejectshisandiscondemned.

AndtheendingoftheparableofDivesandLazarusmakesthispointonceandfor all: "If they will not hear Moses and the prophets, neither will they bepersuaded,thoughonerosefromthedead."Forthoseconvincedthatlivingistheinstrumentofsalvation,deathissuchanunacceptabledevicethat theywillnotbeconvinced,evenbyresurrection.Fromthepointofviewofthosewhoobjecttotheleft-handednessoftheGospel,yousee,Jesus'mistakewasnothisrisinginaninsufficientlyclearwayandthensailingoffintotheclouds.That,ifanything,wasonlyatacticalerror.Hisgreat,strategicmiscalculationwasdyinginthefirstplace:aftersuchagrievouscapitulation to lastnessand loss,noself-respectingwinnercouldeventhinkofdoingbusinesswithhim.

It isnot,ofcourse, thatweare torunoutandactivelyseekamiserable lifelike Lazarus's. Contrary to the misreading of the spiritual advice of earliercenturies (for example, the go-hunt-for-trouble interpretation of Donne's `Becovetousofcrosses, letnone fall"),wearenot togo searching for loathesomediseases and rottenbreaks.Life in this vale of tearswill provide anungenteel

sufficiency of such things (witness Keble's, "The trivial round, the commontask/Willfurnishallweoughttoask").Thetruth,rather,isthatthecrossesthatwillinexorablycome-andthedeaththatwillinevitablyresultfromthem-are,ifaccepted,allweneed.ForJesuscametoraise thedead.Hedidnotcometoreward the rewardable, improve the improvable, or correct the correctible; hecamesimplytobetheresurrectionandthelifeofthosewhowilltaketheirstandonadeathhecanuseinsteadofonalifehecannot.

AndsoLazarusistheChrist-figureinthisparable.LikeJesus,helivesoutofdeath. For those willing to trust the left-handed working of God alreadydisclosedinthelawandtheprophets(itisthepassionofIsrael,notitssuccess,that is the leitmotivofScripture), themereassertionofLazarus's triumph, likethemereproclamationofJesus'resurrection,isalltheevidencetheyaregoingtoget.Forthosewhoareunwillingtomakeadecisiontotrustsuchaproposition,however,nothingwillbeenoughtopersuadethem.But then, thatwasobviousall along:because likeDives, theywill alwaysbe in theuntenablepositionofinsistingonsomethinginauniversewhereitispreciselyoutofnothing(attheendaswellasatthebeginning)thatGodbringsallthingsintolifeandbeing.

Death,yousee,isabsolutelyalloftheresurrectionwecannowknow.Therestisfaith.

CHAPTERSIXTEEN

TheScandaloftheGospelTHERETURNINGSERVANT,THETENLEPERS,

ANDTHEVULTURES

nchapter17ofhisGospel(Alandnos.229-235),Lukecontinuesstitchingintheremainingbitsofmaterial-manyofthemparabolicinnature,ifnotactuallyparables in their own right - that he has marked for inclusion in Jesus' finaljourney to Jerusalem.At first glance, it looks likemere patchwork, one smallpericopefollowinganotherwithnoparticulardesign;butoncloserexamination,Ifindittobeasconsistentatissueoflastness,littleness,anddeathasanyoftheprecedingchapters.

Hebegins(Luke17:1-2)withJesus'sayingthat"Itisinevitablethatskandalawillcome,butwoetotheonebywhomtheycome.Itwouldbebetterforhimifamillstonewerehungaroundhisneckandhewerecastintotheseathanthatheshouldskandalfsgoneof theselittleones."Obviously, thecrucialwordhere isskandala:scandals,causesofoffense,temptationstosin,thingsthatmakepeoplefallintosin.Ihavedeliberatelyleftituntranslatedinordertoallowthecontexttodictateitsmeaning.

Inmany of the rootword's uses in theNewTestament, skandalon (and itsverb form, skandalizein) refers simply to something that occasions sin ortemptation. Look, for example, at Matt. 13:41 (in Jesus' interpretation of theparableoftheWheatandtheWeeds),whereitissaidthat"theSonofmanwillsendhisangels...andtheywillgatheroutofhiskingdomalltheskdndala,alongwith those who do lawless things." See also Matt. 16:23 (right after Peter's

confessionandJesus'firstpredictionofhisdeathandresurrection),whereJesusreplies toPeter's refusal to listen to this death-talk by saying "Get behindme,Satan; you are a skandalon tome."On other occasions, however, theword isused to refer to what Paul, in Gal. 5:11, calls "the skdndalon of the cross,"namely, theweakness, foolishness,andgeneraloffensivenessof the lefthandedmethod of salvation atwork in the death and resurrection ofJesus. This usagealsooccursnotonlyinRom.9:33,"IwillsetinZionastoneofstumblingandarockofskanddlou"(heisreferringtothedeadandrisenChrist),butalsoinRom.11:9, "Let their table [Israel, that is, in their rejection of the dying/risingMessiah]betothem...asnareandaskandalon,"aswellas in1Cor.1:22-23,"theJewsseekasignandtheGreeks,wisdom;butwepreachChristcrucified,totheJewsaskandalonandtotheGreeks,foolishness."

The question comes therefore: inwhich of these two senses - as a generaloccasion of stumbling or as the specific offensiveness of Jesus' lefthandedsalvation-isthewordskandalonusedinthispassageandinitsparallelsatMatt.18:6andMark9:42?Tomymind, theanswerhas tobe the latter sense. I ampersuaded of that by the inclusion, in all three places, of the concludingreferencetoscandalizing"oneof theselittleones."Onceagain,wearebackatthe saving littleness - the lostness and the lastness that Jesus continuallycontrasts to the pointless pursuit of greatness and the vain effort to win thatcharacterizestheworld'seffortstosaveitself.Takenincontext,therefore,whatthispassagesaysisthatthescandalofthecrossisinescapable:itwouldbebetterforsomeonetomeetaviolentendthantobeguiltyofmakingoneofthese"littleones" -one, that is,whoalreadyhas agripon theoperativedeviceofgrace -thinkthathislittlenessisitselfaskandalon,anoccasionoffailuretobeavoidedratherthanembraced.

That much established, the rest of the section (Luke 17:3-10) makeseminentlyconsistentsense.Verses3and4,aboutforgivingarepentantbrothereven if he sins against you seven times a day (a variant on the preface to theparableof theUnforgivingServant inMatt.18), turnout tobeabout thesamesubjectasthatparable,namely,thetruththatonlythosewillingtolosecaneverreally win: if you insist on being a success and on admitting only certifiablemoral successes into your circle of friends, you are simply going to be out of

luckasfarastheprocessofsalvationisconcerned.

Verses 5 and 6 likewise become consequential. The apostles say to Jesus,"Increaseourfaith."Theysense,apparently,thatheisinvitingthemyetagaintoadoptanoutlookonlifethatiscontrarytoalltheirright-handednotionsofhowlife ought to be lived.They hear, in these remarks about saving littleness andunlimited, life-laying-downforgiveness,acommand toactcontrary toall theirnormal instincts. And they conclude, quite naturally, that they haven't got thespiritualresourcestosustainsuchaprogram.Jesus'reply,though,isashocker.Inspiteofthefactthathiswords("Ifyouhadfaithasbigasamustardseed,youcouldsaytothismulberrytree,`Pullyourselfupbytherootsandplantyourselfin the sea,' and it would obey you") have been given all kinds of "make-a-greater-spiritual-effort" interpretations, they seem on balance tomean just theopposite.Theapostlesaskformorefaith;Jesustellsthemthatiftheyhadevenless than they have now (faith "like amustard seed" has got to be very littlefaith) the preposterous and the impossible would seem as easy as pie and assensibleasshoes.

He tells them, in otherwords, that evenwhen it comes to faith, they don'thavetobewinners.OneofthemostiniquitouswaysofexpoundingtheGospelis tosay thatwhilewewillnodoubthave toputupwithphysicalor financialfailureforJesus'sake,wearenonethelessentitledtoexpectmoralandspiritualsuccess.Butthatisitselfasnareandaskdndalon.Itsaysthatweareonlyhalffallen-thateventhoughtherattyoldcocoonofourphysicalbeingmayfailus,thereishiddenwithinitaspiritualbutterflyofasoulthatiscapableofbeauty,competence, and success.And it usually goes on to add thatwhatweneed toactualize all that gorgeousness is not a redeemerwhodies - not a paradoxicalsaviorwhoexpectsustoo,physicallyandspiritually,bodyandsoul,todiewithhim - but only a guide, a teacher, a guru, a dispenser of some slick, esotericgnosis who will, with no death at all, enable us to realize our potential asspiritualbeings.

Don't get me wrong. I am not against saying that the realization of ourspiritual potential is one of the promises of Christ; I just want to add twofootnotes towhat spiritual fast-talkers usually have to say on the subject. The

first is that theGospel holds up before us the promise of a realization of ourphysical potential as well: as we maintain in the creed, we believe in theresurrectionof thebody-of theflesh.Thesecondis thatwhetherwehopeforphysicalorspiritualperfection,theGospelpromisesusneitherexceptbydeathandresurrection.Golgothaandtheemptytombarenotjustsomeguru'sshtick.Theyarenottheincidentalstagebusinessofaswami'smockexitintosomeblueempyreanweallhaveinsideusanyway.Theyare,inandasthemselves,theverysacrament-therealpresence-oftheuniquemysteryofsalvation.Andnomanorwoman-howeverburdensomelyphysicalormagnificentlyspiritual-comestotheFatherexceptbyhimwhodiedonthecrossandrosefromthegrave.

Sobutmenospiritualbuts.Andaboveall,faithmenofaiththatneedstobemadegreater, orpurer, orwarmer. It is not as ifwehavea faithmeter inourchests,and thatourprogress towardsalvationconsists incranking itupoveralifetimefromcoldtolukewarmtotoastytoredhot.Wecannotbesavedbyourfaithreadinganymorethanbyourmoralityreadingorourspiritualityreading.Allofthoserecipesforself-improvementamounttonothingmorethansalvationbyworks;andnoneofthemisanybetterthantheideathatyoumightbesavedby being able to go twenty hours nonstop on aNautilusmachine. Ifwe haveanything in our chests, it is not a metaphysical pulse register or an ethicalpressuregaugebutasimpleswitch:on,foryestoJesusinourdeath;andoff,forno. The head of steam we work up in throwing the switch, either way, hasnothingtodowiththecase.

As amatter of fact, I amwilling to pushmy interpretation of "faith like amustard seed" all theway to an absurdity thatmatches Jesus' absurdity of themulberrytreejumpingintotheocean.Evenfaithisnottheessentialthing.Evenifyourswitchisoff-evenifyousaynotoJesusallyourlife,andforeverafteraswell-youstilldie;andoutofyourdeath,Jesusstillraisesyou.Thatishowtheuniverseworks,notbytheendlessrefinementofspiritualgas."I,ifIbeliftedup, will draw all to myself": he gets every last one of us, willy-nilly. Trueenough,wewillneverenjoytheeternalSupperoftheLambunlesswesayyestoit:unlessweputontheweddinggarmentofouracceptanceofhisacceptanceofus,wewillspendeternitygnashingour teeth in thedarknessoutside theparty.But the parry remains unpoopable: the precise hell of hell is that even if we

nevergobackintotheweddingreception,hisendless,nagginginvitationtothecelebrationwillbeatforeverlikehailstonesonourthick,self-condemnedheads.

I apologize for all that time on faith like a mustard seed - but not veryseriously,becauseof theverses thatfollow.InLuke17:7-10,Jesustiesoff thethreadsofthistissueoflittlenessandleastnesswithademi-parable.Justtomakesuretheapostlesunderstandclearlythattheymustnotturnfaithintoawork,hesetsthemamentalexercise.Suppose,hesays,oneofyouhasaslavewhocomesin fromtwelvehourshard labor in the field.Whatdoyousay tohim?Haveaseat,Mischa,andletmegetyousomechoppedliverandalittlechickensoup?You do not! You say,Mischa, rattle those pots and pans and serveme somesupper;thenyoucaneat.Anddoyouthankhimwhenhedoesit?Youdonot!Itwashisjob.Rememberthatthenexttimeyouwantsomekindofsuperfaithorexpectme tobesuperhappybecauseyou thinkyou'vegot it.You'vegotonlyonejobtodoandthat'stodropdeadforme.That'sallIneedfromyou,becauseeverythingelsethatneedsdoing,Ido.AndI'mnotgoingtothankyouforwhatyoudo,orrewardyouforwhatyouachieve,becausenomatterhowniftyanyofitmaybe,it'salluselessformypurposes-alltainted,likeevenyourfaith,withyour boring commitment to winning. I'm just going to come to you in yourdeath,andraiseyouupwithmylife,andthensay,Mischa,c'monupherewithArthurandLazarusandalltherestandlet'syouandmehaveaball.

Inanycase,thenextthingthatLukerecordsisJesus'cleansingoftenlepers(Luke 17:11-19).The time and place of the action are given only loosely: thehealing takes place "on the way to Jerusalem" at the outskirts of "a certainvillage"somewhere"betweenSamariaandGalilee."Lukeputsthestoryhere,Ithink,becausehereadsitasanactedparableillustratingthesamegeneralpointsthatJesus'spokenparableshavebeenmaking:itisaboutloserswho,becauseoftheirostracizingaffliction,weredeadtoordinarysociallife;andit isaboutthefactthatresurrectionfromthedeadcannotberecognized,letalonebeenjoyed,exceptonthebasisoftheacceptanceofdeath.

The episode, however, has a number of twists and turns in it. Ten lepers,standing well away from Jesus as they were supposed to, call out, "Jesus,Master, havemercy on us." He looks at them, and then tells them to go and

"showthemselvestothepriests."Thisisthefirsttwist.JesusisreferringtoLev.14:2-3 - a passage that specifies the ceremonies for the removal of ritualdefilement froma leperwho is alreadyphysically clean. Inotherwords, he istellingthem-whiletheyarestilllepers,stilllosers,stilldeadtoordinarylife-toactas if theywerehealedandnolongeroutcasts.They,however,saynothing;they simply go. Luke leaves it unclear whether they took Jesus seriously andwere on their way to the priests, or just went away in confusion over such abizarre reply to theirplea formercy.Whichever itwas, though,"as theywent,theywere healed."Nine of them, of course, just kept going.Apparently, theymadenoconnectionbetweenJesus'"spacey"replyandtheirrecovery.Thisisthesecond twist in the story;and it'shard toblame themforwhat theydid.Fromtheir point of view, Jesus didn't do anything like what theymay have had inmind: no touching, no commanding words, not even the simple "I will; behealed" that he used at other times. For them to have concluded that Jesushimselfwas responsible for their cleansingwas no easymatter of putting twoandtwotogether:theirleprosywasatwoandtheirhealing,afour;butwheretheothertwocamefromwasnotatallclear.

The tenth leper, though,whenhe sees thathe ishealed, comesback loudlypraisingGodandfallsatJesus' feet,saying,Thankyou, thankyou, thankyou."Andhe,"Lukesays,"wasaSamaritan."Whichmakestwistnumberthree:thismanisatwofoldoutcast,adoubleloser,aducktwicedead.ButJesus'replytohimisnolessperplexingthananythingelse in thestorysofar:hesays(to thebystanders, it appears, not to the leper), "Hey, weren't there ten who werehealed?Wherearetheothernine?Howcomewecan'tfindanybodywhocamebackandthankedGodexceptthisforeigner?"Onlythen,finally,doeshespeaktotheSamaritanhimself."Getupandgo,"hesays;"yourfaithhassavedyou."

Whatarewetomakeofthis?Thenine,whopresumablyhadnosuchfaithasthe Samaritan, were not one bit less healed than he.What difference is Jesustrying to pinpoint between him and them with this terse, if not gruff, reply?Well,Icanthinkoftwowaysofcomingatit,onemoreorlessdoctrinalandtheotherbasedontheparableoftheProdigalSon.

Thedoctrinalapproachlooksatthelepersasanillustrationoftheresurrection

ofthedead:justasallthedead(notmerelythejust,theholy,andthegood)areraised by Jesus, so all the lepers (not just the perceptive and thankful) arecleansed.But for the lepers toenjoy, toaccept, tocelebrate thepowerof theirresurrection from the disease ... well, that cannot happen until they seethemselves not simply as returned to normal life by some inexplicablecircumstancebutpreciselyasleperscleansedbyJesus-thatis,aslivingoutoftheirdeathbythegiftofsomeoneelse'slife.Sotoowiththeresurrectionofthedead:itisnotthereturnofcorpsestotheirpreviouslivingstate;itisaneternallynewcreationarisingoutofanequallyeternaldeath-justas,ifyouwill,ourold,natural existence is a perpetual, moment-by-moment emergence out of anequallyperpetualnothing.

WhichbringsmetotheapproachbasedontheProdigalSon.Theninelepersin this story are like the son when he formulates the first version of hisconfessiontohisfather.Likehim-ashesitsbythehogtroughinthefarcountry-theyrealizetheyaredead.Butalsolikehim,theirideaofresurrectionisjustamatterof revival, of return to some formofordinary life.Theprodigalmakesplanstogethimselfhiredonasaservant;theninelepers,possibly,proposetogobacktothegarmentdistrictandfindworkaspressers.

The Samaritan leper, however, is like the prodigal when he makes hisconfession the second time and leaves off the part about "make me a hiredservant." For just as the prodigal suddenly sees - when his father kisses himbeforeheconfesses - thathecanonlybeadeadsonwhohasbeen raised toanewlife,notahiredhandtryingtofakeoutanold-stylelifeofhisown,sotheSamaritanrealizesthatitisbyhisrelationshiptoJesus,andbythatalone,thathenowhasanewlifeoutofdeathasaleper.Itisnot,yousee,thateitherofthemistoldtoforgetaboutthedeathoutofwhichhehasbeenraised,ortoputitbehindhim,orto"getonwithhislife."Thatwaswhattheninelepers,andtheprodigalinhisfirstself-examination,hadinmind-anditis,unfortunately,whatfartoomanyChristiansthinkabouttheirrisenlifeinJesus.Buttheprodigal'sstartlinglynew life (Party! Parry! Parry!) is, by the very words of the parable, basedsquarelyandonlyonhisdeath("Letuseatandbemerry: for thismysonwasdeadandisaliveagain").Death,inotherwords,remainstheperpetualreasonforthepartyandtheabidinggroundof thenewcreation-for theprodigal,for the

Samaritanleper,andforus.

Andwhatagiftthatis!Itmeansthatcontrarytoallthecartoonsofheavenasaplacewhereweshallsitoncloudswearingbedsheetsandflapping irrelevantangelwings - as aplace, that is,wherenoneofour real history, andcertainlynoneof thediseases,defeats,derelictions,anddeathsofourhistorycan findahome-contrarytoallthat,everythingaboutusgoeshome,becauseeverythingabout us, good or evil, dies in our death and rises by his life. The son'sprodigality goes home, the Samaritan's leprosy goes home; and so does yourlying, my adultery, and Uncle Harry's embezzling. We never have to leavebehind a scrap! Nothing, not even the worst thing we ever did, will ever beanythingbutagloriousscar.

Andthatisagift,becauseitmeanswedon'thavetodenyonesmitchofourhistory.Theninelepersgoawaywiththeirlivesunsavedpreciselybecausetheirlives as lepers have been put behind them and denied.All those years ... Justgone-intounsalvageableoblivion,intoirretrievablediscontinuity:"Who,me?Aleper?Youmustbekidding,buddy.I'mapantspresser."ButtheSamaritangoesawaywithhislifesavedbecause,liketheprodigal,hehasnotputhisderelictlifeinto the forgettery. At Jesus' feet he sees himself whole: dead and risen, anoutcast and accepted, a leper and cleansed. And he sees himself that waybecause,liketheprodigal,hehasnothatedthelightandhehasnotlivedthelieof trying tokeephiswretchednessawayfromthe light; ratherhehasdone thetruth(John3:21),andcometothelightwiththewholesumofhislife,sothatitmightbeclearlyseen,inthelightofJesus'resurrection,thateverythingheeverdid,goodorbad,wasdoneinGod.

Andjusttoroundoutthisrhapsodyofdeathandresurrection-ofthesaving,ratherthanthetrashing,ofourhistory-Lukeputsin,astheconcludingsectionofchapter17,Jesus' longishreplytoashortquestionfromthePharisees.Whythis apocalyptic material, and why here? Well, because it follows logically:presumably,thePhariseeshavebeenpartofJesus'audiencesinceatleastLuke16:14;andtheyhavebeenlessthanhappywithallhismumbojumboaboutthelost,thelittle,andthedead."Enoughwiththeseparadoxes!"theysay."Let'sgetthisshowonaroadwecanunderstand.Tellus,Master,intwenty-fivewordsor

less:WhenwillthekingdomofGodcome?"(Luke17:20).

They don't, of course, getwhat they asked for. Instead, they get stillmoreparadoxandmystery."ThekingdomofGod,"Jesussays,"doesnotcomeinsuchawayastobeseen[metaparatereseos,withwatching].Nobody'sgoingtosay,`Here it is!' or `There it is!'Because fromwhat I've been saying, it should beobvious to you that the kingdom ofGod is already here in yourmidst [entoshymon:amongyou,orwithinyou]-hidden,thatis,inyourlostnessanddeath."

Then, turning to thediscipleswhoaregoing tohave topeddle thismysteryafter he's dead, risen, and ascended, Jesus tries to give them a bit more of ahandle on it. "Thedays are coming," he says, "whenyouwill absolutely ache[epithymesete, desire strongly] to see one of the days of the Son ofman, buttherewon'tbeanythingtosee.Youmayhaveanoverpoweringurgetopointtosomething, anything, that might be a visible proof that I have some moremarketable plan than the apparent do-nothing-nowhere-nohow program I'vegivenyou tosell;but in fact Ihavenootherplan.And theprogramIdohavewillnot,inyourtime,giveyouashredofevidenceotherthanyourfaithtooffertheworld.Soeveryoneelsewillhaveafielddayrunningaroundandshouting,`Look!There's theactionofGod, rightover there inScranton,PA,'or `Here'swheretheactionis,righthereonthiswonderfulTVhealingshowbroughttoyoulive fromthedivingboardof theoriginalpoolofSiloam.'Butwhen theystartthat nonsense, for God's sake don't go running after them or follow theirexample,becauseit'snotgoingtobelikethatatall.Actually,thecomingoftheSonofmanwillbemorelikelightning:sortofeverywhereatonce,lightingupthewholeworld-notjustScrantonorsomebody'sswimmingpool."

"Butfirst,"Jesussays,"theSonofmanisgoingtosufferalotandberejectedbyeverybody."Youknowwhatit'sgoingtobelike?hesaystothem.It'sgoingtobelikeitwasinthedaysofNoah.Noahwasoneofthefirsttobeinonthemystery of death and resurrection, but people paid no attentionwhatsoever tohim.HewasasignthatthewholeworldwasgoingdownthedrainofdeathandthatGod had plans to use that death to save it; but theywouldn't think aboutanythingbut theirprecious little lives, their two-bitplans for the season.Theyhaddinnerpartiestogoto,weddingstoplan,swimmingpoolstoget thealgae

outof.Andtheywentrightondoingallthat,clearuptotheverydaythatNoahgotintothearkandthefloodcameanddestroyedthemall.ThesamethingwastrueinthedaysofLotinSodom.Everybodyjustwentcrazilyon,livingforalltheywereworth,untilthefireandbrimstonecamepouringdownonthemfromthesky.

Don'tyousee?Jesusasksthem.ThemessageI'msendingyououttoproclaimisthatdeathissafeforthosewhotrustinme;butforthosewhoarecommittedonlytowhattheycall"life"...well,theyjustcan'tacceptthat.SowhentheSonofmanisfinallyrevealed-whenmyhiddenworkinginthedeathsoftheworldismademanifestatthelastday-allthosefolksaregoingtobeveryunhappy.Still,sinceI'mgoingtoraisethemallanyway,they'llalwayshaveashot,aslongas they're willing to cut out the "life" malarkey and accept death andresurrection.For instance. If somebody'supon the roof replacingshinglesandheseesmerisenfromthedead,heshoulddefinitelynotgodownintothehouseto get his Visa card and splash on a little cologne. And if somebody's outplowingthesouthforty,heshouldn'tgobacktotheoldhomesteadandfinishhistaxreturn.RememberLot'swife:whentheactionwasfinallyoutintheopenanditwastimeforhertogowiththeflow,shedecidedtohaveanostalgiabingeandlookbackatthesceneofallherlovelyalfrescosupperswiththeSodomsocialset.Whatdiditgether?Itgotherturnedintoapillarofsalt,that'swhat.Sokeepherinmind:youtrytosaveyourlifelikethatandallyou'lldoisloseit.Butifyou'rewilling togowith theaction inmydeathandyours -which is theonlyactionintown-you'llgetyourlifebackinspades.ButI'll tellyousomething.It'snotgoingtobeeasyforpeopletoacceptthat,anditcertainlywon'tbeeasyforyoutofigureoutwhyonepersonbuysitandanotherdoesn't.You'llseetwobuddiesonahuntingtripzippedintothesamesleepingbag:oneofthemwillsayyestodeathandresurrectionandoneofthemwillsayno.You'llseetwowomenhavinganicekaffeeklatschinasunnykitchen:oneofthemwillgoforthedeal,theotherwillsayshehastothinkaboutitforever.

But now Jesus makes up for his long answer to a short question with thepunchlineofthewholechapter.Thedisciples-justasconfusedbyallthisasthePharisees-comebackathimwiththeverysamequestion."Butwhere,Lord?"they ask.And Jesus says, "Where the corpse is, that'swhere the vultureswill

congregate."

Ofall thebig-help, thank-you-for-nothinganswersJesusevergave, thisonetakesthecake.AtleastitseemstountilyouseeitinthelightofmyparaphraseofLuke17:20-36: then itbecomesasclear as ... lightning.Becausewhenyoutake thatwhole passage as a rhapsody on death, hiswords about corpses andvultures say only one thing. Jesus says to them in effect, Don't worry aboutwherewhen it comes to resurrection:youput adead sheepanywhere, and thevultureswillfindit.Don'tyouseewhatthatmeans?Youcanputthedeadoftheworldanywhere-someofthemeveninScranton-andtheSonofmanwillzeroin on every last one. The dead are my dish, kiddies. They're where I work.RaisingthemiswhatIdo.Theliving,unfortunately,Ican'tdomuchfor;butthenicethingis thateventhey'renota total loss.Becauseeventheydiesoonerorlaterand...well,asIsaid,whereverthecorpsesare,thisoldvulture'sgoingtofindthemandraisethemup.

Soskipallthewherebusiness,Jesusconcludes,andforgetaboutthehowandthewhenparttoo.Allthatmattersisthatyoutrustmetodothejob,andthatyougetyourselvesouttherebeatingthebushesandinvitingeverybodyelsetotrustmetoo. It really isallsafe,youknow:nobody'sgotanything to losebuta lifethat'saloseranyway.Wherethere'sdeath,there'shope.

Death - to say itonceagain - is absolutelyallof the resurrectionwecannowknow.Therestisfaith.

CHAPTERSEVENTEEN

GodasAnti-heroTHEUNJUSTJUDGE

helasttwoparablesofgraceIshalldealwithinthisbookareJesus'storiesof the Unjust Judge (Luke 18:1-8; Aland no. 236) and the Pharisee and thePublican (Luke 18:9-14; Aland no. 237). For two reasons. First and simplest,Luke18:14isthepointatwhichtheAlandchronologyleavestheLukanaccountofthelastjourneytoJerusalemandswitchesbacktoMatthewfortheaccountofJesus'finalministryinJudeabeforePalmSunday.Butmoreimportantthanthat,Jesus'gradualshiftfromthethemeofgracetothatofjudgmenthasnowbecomepronouncedenoughtowarranttyingofftheparablesofgraceassuch.

Admittedly,mychoiceofthesetwoparablesastheplaceforthefinalknotisa bit arbitrary: the note of gracewill continue to sound for awhile after thispoint,andthethemeofjudgmenthasalreadybeenintroducedbeforeit.Grace,forexample-withitsoperativedevicesoflastness,lostness,littleness,anddeath-willstillbefeaturedinpassagesyettocome:inJesus'blessingoflittlechildren(Matt.19:13-15),intheactedparableoftheRichYoungMan(Matt.19:16-30),in the Laborers in the Vineyard (Matt. 20:1-16), in the acted parable of theRaisingofLazarus (John11), and in Jesus' thirdpredictionofhispassionanddeath(Matt.20:17-19).Butbythesametoken,judgmenthasbeenanelementinhisparables sinceat leastchapter14ofLuke: theGreatBanquet, theProdigalSon,theUnjustSteward,DivesandLazarus,theactedparableoftheCleansingoftheTenLepers,andthediscourseonthecomingofthekingdom-allofwhichI have already dealt with in chapters twelve through sixteen above - havejudgment as a notable sub-theme. Between the Aland chronology and the

copresence of the two themes, therefore - not to mention the alreadyconsiderablelengthofthisvolume-Ifeelreasonablyjustifiedinmydecisiontomakeanendafterjusttwomoreparables.

TheUnjustjudge,liketheGoodSamaritanandtheUnjustSteward,isanothernotableexampleofJesus'useofananti-hero.Neverhavingbeentoatheologicalseminary,hewasblessedlyfreeoftheprofessionaltheologian'sfearofusingbadpeopleasillustrationsofthegoodnessofGod.Thereisanoldseminarians'jokethat stigmatizes thisdon't-let-God-be-disreputableattitudeperfectly:Yougo toseminarytolearnaboutallthethingsGodcouldn'tpossiblyhavedone,andthenyou go to church to ask him to do them anyway. In the spirit of that healthyskepticism,Iproceedstraighttotheexpositionoftheparableitself.

TheparableisprefacedwithacommentbyLukethatJesustolditasalessontopeoplethattheyoughtalwaystoprayandnotbecomediscouraged.Whilethisis by nomeans an unfair or irrelevant hint as to the parable'smeaning, I stillthinkthatonbalanceitisacaseofHomernodding.Lukeisstillusinguphislastfew indexcardshere; andwhilehisdecision to insert theUnjust Judgeat thispoint puts it brilliantly in context (whether you take it as dealing with eithergrace or judgment), he really should not simply have copied into the text therathergeneral, early-Jesus-style introductionheoriginally jotteddown for it inhisnotes.

Bethatasitmay,theparableitselfbeginsatLuke18:2:"Therewasacertainjudge [krites] in a certain city who neither feared God nor respected publicopinion."This isaboldstrokeonJesus'part.He isabout to take twosubjectsthatmostpeoplefinddiametricallyopposed-thegracebusinessandthejudgingbusiness - and expound them conjointly.Here is a jurist, a practitioner of thelaw,whomJesuswillportrayasabarefacedagentofgrace-andwhomhewillportraythatwaypreciselybecausehebreakstherulesofhisprofessionandputshimselfoutofthejudgingbusiness.Allofwhich,Jesusimplieswithoutapology,makeshimaperfectstandin forGod.Hesuggests, inotherwords, thatGod isnot cowed by the supposed requisita and desiderata of the God-business anymorethanheisimpressedbytherulesthatpeople(especiallytheologians)havedreamtupforhimtofollow.

Jesus then continues by saying therewas awidow (chera) in that citywhocametothejudgeaskinghimtorenderherafavorablejudgment(ekdzkesonme)against her adversary. The choice of a widow for the other character in thisparable is a stunning device for displaying the antithesis between losing andwinning that recurs constantly in the parables of grace. On the one hand, thewoman is a twenty-four karat loser:widows, especially in ancient times,werepeoplewhohadlostnotonlytheirhusbandsbuttheirsocialstanding-theyhad,in a word, lost their life as they knew it. But this particular widow is also acompulsivewinner. Like somany of uswho,whilewemay be poor, still goblithelyon rejectingour poverty and trying to fakeout somekindofwealth -whoare, in the lastanalysis, justhighrollerswhohappen tobeunaccountablyandembarrassinglybroke - she is still committed tomakingabuckoutofherloss.Liketheprodigalsonwhenhefirstformulateshisconfession,sheisdeadand she knows it, at least to somedegree; but she has not really acceptedherdeathbecauseshestillhopesshecanaceoutthesystemandgetsomeold-style,ifmarginal,satisfactionfromit.

Forawhile(epichronon),Jesussays,thejudgetellshertogoflyakite.Hersuit,nodoubt, strikeshimashavingnothingbutnuisancevalue toanyonebutherself: he will not have his calendar clogged up with a case that no self-respecting juristwould give even the time of day. (Note here, in passing, thewordchronosinthephrase"forawhile."Iamatleastalittletemptedtoleanonitbriefly.Chronos,Itaketorefertoourtime:historicaltime,sequentialtime,thelowtimeinwhichwesodisastrouslytrytowinbywinning.Butintheparable,Jesusgoesontosaythatafterward[metatauta]thejudgehadachangeofheart.Isuggestthatthisaftertimemightpossiblystandforthekairos,thehightimeofGodinwhichaloneourtimeisfinallyreconciled.)

Then,however,Jesusgoesontogivethejudge'sreasoningforhischangeofheart."EventhoughIdon'tfearGodorrespectpublicopinion,"thejudgesaystohimself,"still,simplybecausethiswidowisgivingmesuchtsouris,Iwillgranther a favorable judgment - just so shedoesn't finallywearmeout [hypopidzgme]byherconstantshowingupinmycourtroom."Hearrivesathisjudgment,you see, not on the merits of the case but simply on the basis of his ownconvenience.Heiswillingtobeperceivedasabadjudgejustsohecanhavea

littlepeaceofmind.

AndwhatdoesthatsayaboutGod?ItsaysthatGodiswillingtobeperceivedasabadGod-andfornobetterreasonthanthathewantstogettheproblemsofaworldfulof losingwinnersoffhisback.Itsaysheiswilling-while theyarestill mired in their futile pursuit of the spiritual buck, the moral buck, theintellectualbuck,thephysicalbuck,ortheplainordinarybuck-tojustshutupaboutwhateveriswrongwiththemandgetthehassleoverwith.ItsaysinfactwhatPaulsaidinRom.5:8:"Whilewewereyetsinners,Christdiedforus."Itsays,inshort,thatGoddoesn'tevenwaitforustoacceptourlosing:hesimplygoesaheadwithhisownplansfortheseason,forthekairos,thehigholdtimehehasinmindforhimself.LikethefatherintheProdigalSon,hejustruns,fallsonallournecks-thewidow'sandyoursandmine-andshowersuswithinjudiciouskissessimplybecausehewantstoget thewetblanketsoffhisbackandlet thepartybegin.

Theprodigal,ofcourse,respondedpositivelytothefather'sungodlybehavior:heleftoutofhisactualconfessionthesilly,life-preservinggestureofaskingtobemadeahiredservantandhefranklyacceptedhisstatusasadeadsonwhohadbeen raised. Thewidowdoes not seem to have responded so favorably to thejudge'sgiftofgrace,buttheoutcomeisthesame:thesonisjustifiedandsheisjustified. And the words she uses to ask the judge for a favorable verdict(ekdikeson me, justify me) and the words the judge uses to announce hisintentiontodopreciselythat(ekdikesoauten,Iwilljustifyher)bothcontaintherootdik-.This rootenters intoawholestringofmajorNewTestamentwords:dikaios (the just), dikaioun (to justify), dikaiosyne (justice, justification),dikaioma (justification, justice, judgment), dikaios (justly), and dikaiosis(justification).Takingthosewordsintoaccount,therefore,askyourselfaleadingquestion:howinfactdoestheNewTestamentsaywearejustified?Theanswerofcourseis:bygracethroughfaith(Eph.2:8)-thatis,byoursimpletrustinthegraciouslydisreputablethingthatGoddidwhenhefixeduphisowninsidesbythedeathofChrist.

So Jesus ends theparableby saying, "Listen towhat theunjust judge says:AndwillnotGod judge in favor [poiesgekdikesin,do favorable judgment]of

hisownpeoplewhocrytohimforhelpdayandnight?Willhenothavemercy[makrothyme% be bighearted] upon them?"' Pay attention to what I'm tellingyou, Jesus says in effect. Do you think it makes the least difference to Godwhetheranyone'scause is just?Doyou think itmattersatall tohimthat they,evenintheirlossanddeath,stilltrytofunctionlikewinners?Itellyou,noneofthatamountstoahillofbeanswithhim.Hefindsallthelostwhethertheythinkthey'relostornot.Heraisesallthedeadwhethertheyacknowledgetheirdeathornot. It's not that theyhave tomake someheroic effort toget themselves tocooperatewithhim,and it'scertainlynot that theyhave to spenda lotof timeprayingandyammering togethim tocooperatewith them.Don'tyousee? It'sthe bare fact of their lostness and death, not their interpretation of it or theiracceptanceofit,thatcriesouttohimdayandnight.Lostsheepdon'thavetoasktheshepherdtofindthem.Lostcoinsdon'thavetomakelongprayerstogetthehousewife tohunt for them.And lost sons -whomay think that theyareonlyallowedtoaskforsomeplausible,sawed-offsubstituteforsalvation-arealwaysgoingtobetotallysurprisedbytheincredible,unasked-forpartythatjustfallsintheir laps. All they have to be is lost. Not fancy lost, perceptively lost, orrepentantly lost; just plain lost. And just plain dead, too. Not humbly dead,engagingly dead, or cooperatively dead; just dead. "I, if I be lifted up," Jesussays,"willdrawalltome":thesheep,thecoin,theson,thewidow-thewholesorrylotofyou.Youdon'thavetodoablessedthing,makeasingleprayer,orhavealegitimatecase.Idoitall.

Finally, though, Jesus answers the rhetorical questionheproposedwhenhefirstbegantopointthemoraloftheparableoftheUnjustJudge,namely:"WillnotGodjudgeinfavorofhispeople...andhavemercyonthem?"Hisansweris:"You bet hewill - and soon" (en tdchei). Forget, if youwill, all the hopelessargumentsoverwhatJesus,inhisfirst-centuryJewishmind,mighthavemeantby theword"soon."And forgetespeciallyall thecritics' assertionsofwhathecouldn'tpossiblyhavemeant.Formymoney,noneof thatmatters:at theveryleast,hesaidsoonbecause,forsomereasonunknowntous,hefeltlikesayingsoon.Inanycase,bothintermsoftheparableoftheUnjustJudgeandintermsof what Jesus rather shortly did on the cross, I opt for the crucifixion andresurrection as themost likely scriptural referentsof that soon. (At the riskof

having even my temporary work permit withdrawn by the New TestamentCritics'Union, letmesayplainlywhat Imeanbyascriptural referent.Formymoney,thescripturalmeaningofapassageistheoneithasintheentirecontextof the biblical revelation ofGod, not justwhat itmightmean in its particulartime and place.And thatmeaning is the overarchingly important one, since ittakesintoaccountnotonlythelicksthattheHolySpirit,theScriptures'presidinggenius,got inat the time thepassagewasoriginallycomposedbutalsoall theotherscripturallickshegotinbefore,during,andafteritscomposition.Itevenincludes the consummate lick of getting the church finally to agree about justwhichScripturesheactuallypresidedover.)

Inanycase,whatJesusactuallydidsoonwasdieandrise-andthat,forme,governseverything.Liketheunjustjudge,hewentoutofbusiness.Heissuedatotally disreputable verdict of forgiveness over an entire race of unrepentant,unreconstructed nuisances just because he didn'twant to be botheredwith theunnecessary job of proving what they had already proved, namely, that theywereabunchofjerks.Allthatmatteredtohimwasthattheywerepitifuljerks.Andbecausehewaswillingtodropdeadtogivethemabreak-because,likethejudgewhowas tired of thewidow's hassling, hewas tired of having his cagerattledbyaworldfulofidiots-hedestroyedhimselfratherthanhavetodestroythem.And that,Virginia, iswhy "There is therefore nowno condemnation tothosewho are inChrist Jesus."There is no condemnation because there is nocondemner. There is no hanging judge and there is no angry God: he hasknockedhimselfcleanoffthebenchandclearoutoftheGodUnion.Nobodybutabadjudgecouldhaveissuedafavorablejudgmentonourworthlesscases;andnobody but a failed God - a God finally and for all out of any recognizableversion of theGod business - could possibly have been bighearted enough tothrowagoing-out-of-businesssaleforthelikesofus.

Jesus concludes the parable, however, with a warning in the form of yetanotherrhetoricalquestion."Still,"hesays(plen:nevertheless,notwithstanding,inspiteofallthelovelygoodnewsI'vejustgivenyou),"whentheSonofmancomes,willhefindfaith[pistin]ontheearth?"Theimpliedanswer,ofcourse,isno:adeadGodisnomoreacceptabletoaworldofrespectablewinnersthanacorrupt, self-pleasing judge would be to the members of the ABA Ethics

Committee.Astheywouldnottrustsuchajudgetositonthebench,sowewilldoalmostanythingtoavoidputtingourfaithinaGodwhodoesn'tcomeuptoourstandardsfordivinity.

Andthere,ifyouwill,istheultimatedilemmaofthechurch.Theonethingitdoesn'tdaretrytosell-forfearofbeinglaughedoutoftown-turnsouttobetheonlythingitwassenttosell.Butbecauseitmoreoftenthannotcavesintoitsfearofridicule,itgivestheworldtheperennialspectacleofaninstitutioneagertopeddleanythingbutitsauthenticmerchandise.IcanstandupinthepulpitandtellpeoplethatGodisangry,mean,andnasty;Icantellthemheissogoodtheycouldn'tpossiblycomewithinamillionmilesofhim;andIcanlashthemintoafrenzyoftryingtoplacatehimwithirrelevantremorseandbogusgoodbehavior-withsacrificesandofferingsandburntofferingsandsinofferings,allofwhichare offered by the law (Heb. 10:8); but I cannot stand there and tell them thetruththathenolongercaresafigfortheirsacredguiltortheirpreciouslistsofgooddeeds,responsibleoutlooks,andearnestintentions.Icanneverjustsaytothem thatGodhas abolished all thoseoppressive, godly requirements inorderthat he might grant them free acceptance by his death on the cross. BecausewhenIdothat,theycanconcludeonlyoneoftwothings:eitherthatIamcrazyor thatGod is.But alas,God's sanity is the ultimate article of their non-faith.Therefore,despiteScripture'srelentlesspilingupofproofthatheisacertifiablenut-thatheistheCrazyEddieofeternity,whosepricesareinsane-italwaysmeansthatIamtheonewhogetsofferedatickettothefunnyfarm.

Whichisallright,Iguess.Aftertheunjuststeward,theunjustjudge,andtheGodwhohasn'tgottheintegritytocomedownfromthecrossandzaptheworldinto shape, it's a nice, rough approximation of justification by grace alone,throughfaith.

CHAPTEREIGHTEEN

DeathandResurrectionOneLastTimeTHEPHARISEEANDTHEPUBLICAN

-which, in turn, is exactly the right note onwhich to beginmy finale on theparable of the Pharisee and the Publican. Since I havementionedmy suicidaltendencies as a preacher, letme offer you a full-blown example of such self-destructiveness:

An ordinary sermon on the twomenwhowent up to the templeLuke,chapter18,verses9-14:"Jesusalsotoldthisparabletosomewhotrustedinthemselvesthattheywererighteous[dz1eaioi]anddespisedeverybodyelse.Twomenwentuptothetempletopray:one,aPharisee,theother,ataxcollector.ThePhariseestoodapartbyhimselfandprayedthus:`God,I thank you that I am not like others are, greedy, unjust [ddikoi],adulterers-andIthankyouespeciallythatIamnotlikethistaxcollector.IfasttwodayseveryweekandIgiveyouatenthofallmyincome.'Butthetaxcollectorstoodalongwayoffandwouldnotevenraisehiseyestoheaven. Instead, he beat on his breast and said, Ò God, be merciful[hildstheti]tome,asinner.'Itellyou,thismanwenttohishousejustified[dedikaiomenos] rather than the other: for everyonewho exalts himselfwillbehumbled,buthewhohumbleshimselfwillbeexalted."

IntheNameoftheFatherandoftheSonandoftheHolySpirit.Amen.

Nowthen.Thefirstthingtogetoffthetableisthenotionthatthisparableissimply a lesson in the virtue of humility. It is not. It is an instruction in thefutilityofreligion-intheidlenessofthepropositionthatthereisanythingatall

youcando toputyourself rightwithGod. It isabout the follyofeven trying.Theparableoccurs after a seriesof illustrationsofwhat Jesusmeansby faith,anditcomesshortlybeforeheannounces,forthethirdtime,thathewilldieandrise again. It is therefore not a recommendation to adopt a humble religiousstanceratherthanaproudone;ratheritisawarningtodropallreligiousstances-andallmoralandethicalones, too-whenyou try tograspyour justificationbeforeGod.Itis,inshort,anexhortationtomoveontothecentralpointoftheGospel:faithinaGodwhoraisesthedead.

Consider the characters in this parable. Forget the prejudice that Jesus'frequentlystingingremarksaboutPhariseeshaveformedinyourmind.GivethisparticularPhariseeallthecredityoucan.Heis,afterall,agoodman.Tobeginwith,heisnotacrook,notatimeserver,notawomanizer.Hetakesnothinghehasn'thonestlyearned,hegiveseveryoneheknowsfairandfullmeasure,andheisfaithfultohiswife,patientwithhischildren,andsteadfastforhisfriends.Heisnotatalllikethispublican,thistax-farmer,whoistheworstkindofcrook:alegal one, a big operator, a mafia-style enforcer working for the Romangovernment on a nifty franchise that lets him collect - from his fellow Jews,mindyou, from thepeoplewhom theRomansmighthave trouble finding,butwhosewhereaboutsheknowsandwhoselanguagehespeaks-allthemoneyhecanbleedoutofthem,providedonlyhepaystheauthoritiesanagreedflatfee.Hehasbeenlivingforyearsonthecreamhehasskimmedofftheirmilkmoney.Heisafatcatwhodrivesastretchlimo,drinksnothingbutChivasRegal,andnevershowsupatapartywithoutatleasttwo$500-anightcallgirlsintow.

The Pharisee, however, is not only good; he is religious. And nothypocriticallyreligious,either.Hisoutwarduprightnessismatchedbyaninwarddiscipline.Hefaststwiceaweekandheputshismoneywherehismouthis:tenpercent off the top for God. If you knowwhere to find a dozen or two suchupstandingcitizens, Iknowseveralpar ishes thatwillacceptdeliveryof them,noquestionsaskedandallJesus'parablestothecontrarynotwithstanding.

Butbestofall, thisPharisee thanksGodforhishappystate.Lukesays thatJesus spoke this parable to those who trusted in themselves that they wererighteous. But Jesus shows us the Pharisee in the very act of givingGod the

glory.Maybethereasonhewentuptothetempletopraywasthat,earlierintheweek, he slipped a little and thought of his righteousness as his own doing.Maybe he said to himself, "That's terrible, I must make a special visit to thetempleandsetmyvaluesstraightbythankingGod."

But what does Jesus tell you about this good man - about this entirelyacceptablecandidateforthevestryofyourparish?Hetellsyounotonlythatheisinbadshape,butthatheisinworseshapethanatax-farmerwhoisasrottenastheycomeandwhojustwaltzesintothetempleanddoesnothingmorethansayasmuch.Inshort,hetellsyouanunacceptableparable.

Foryouwould-IknowIwould-gladlyacceptthePharisee'spledgecardandwelcomehimtoourmidst.ButwouldyouacceptmeforlongifIhadmyhandinthechurchtilltothetuneofaCadillacandacoupleofflashywhores?Wouldyou(wouldthediocesanauthorities) thinkitwasquiteenoughformetocomeinto church on a Sunday, stare at the tips of my shoes, and say, "God, bemerciful tomeasinner?"Would thebishopwritemea lettercommendingmyimitationof theparableandpraisingmeforpreachingnotonly inwordbut indeed? Jesus, to be sure, says that God would; I myself, however, have somedoubts about you and the bishop. Youmight find it a bit too ... vivid. Thereseemstobejustnowayofdramatizingthisparablefromourpointofview.Thatbeingthecase,turnitaroundandlookatitfromGod's.

Godissittingthereinthetemple,busyholdingcreationinbeing-thinkingitall intoexistence,concentratingonmakingthehairsonyourheadjumpoutofnothing,preservingtheseatofmypants,reconcilingthestreetwalkersinTimesSquare, the losers on the Bowery, the generals in the Pentagon, and all theworms under flat rocks in Brazil. And in come these two characters. ThePhariseewalks straight over, pulls up a chair toGod's table, andwhips out apackofcards.Hefansthem,bridgesthem,doesacoupleofone-handedcutsandan accordion shuffle, slides the pack over to God, and says, "Cut. I'm in themiddle of a winning streak." AndGod looks at himwith a sad smile, gentlypushesthedeckaway,andsays,"Maybeyou'renot.Maybeitjustranout."

SothePhariseepicksupthedeckagainandstartsthegamehimself."Acey-

Ducey,okay?"AndhedealsGodatwooffastingandakingofnoadultery.AndGodsays,"Look,Itoldyou.Maybethisisnotyourgame.Idon'twanttotakeyourmoney."

"Oh, come on," says the Pharisee. "How about seven-card stud, tenswild?I'vebeenrealluckywithtenswildlately."AndGodlooksalittleannoyedandsays, "Look, Imeant it.Don't playme.Theoddshere are alwaysonmy side.Besides,youhaven't evengota fulldeck.You'dbesmarter tobe like theguyovertherewhocameinwithyou.Helosthiscardsbeforehegothere.Whydon'tyoubothjusthaveadrinkonthehouseandgohome?"

DoyouseenowwhatJesusissayinginthisparable?HeissayingthatasfarasthePharisee'sabilitytowinagameofjustificationwithGodisconcerned,heisnobetteroffthanthepublican.Asamatteroffact,thePhariseeisworseoff;becausewhilethey'rebothlosers,thepublicanatleasthasthesensetorecognizethefactandtrustGod'sofferofafreedrink.Thepointoftheparableisthattheyarebothdead,andtheironlyhopeissomeonewhocanraisethedead.

"Ah but," you say, "is there no distinction to be made? Isn't the Phariseesomehowlessfurtheralongindeaththanthepublican?Isn'ttheresomesenseinwhichwecangivehimcreditfortherealgoodnesshehas?"

TowhichIanswer,youaremakingthesamemiscalculationasthePharisee.Death is death. Given enough room tomaneuver, it eventually produces totaldeadness.Inthecaseofthepublican,forexample,hislifesofarhasbeenquitelongenough to forceuponhimthe recognition that,as farashisbeingable todeal with God is concerned, he is finished. The Pharisee, on the other hand,lookingathisclutchofgooddeeds,hasfiguredthattheyaremorethanenoughtokeephiminthegamefortherestofhislife.

Butthereishiserror.Fortherestofhislifehere,maybe.Butwhataboutforthelengthandbreadthofeternity?Takeyourowncase.Letussupposethatyouare an even better person than the Pharisee. Let us assume that you areuntemptedtoanysinexceptthesinofenvy,andthateventhere,yourresolveissuchthat,fortheremainderofyourdays,youneverdoinfactfallpreytothat

vice.Areyousosure,however,thattherobustnessofyourvirtueistheonlyrootof your unjealous disposition?Might not a very large source of it be nothingmore than lack of opportunity? Have you never thought yourself immune tosome vice only to find that you fell into it when the temptation becamesufficient?Theladywhoresistsafive-dollarpropositionsometimesgivesintoafive-million-dollarone:menwhowouldneverbetrayfriendshavebeenknowntobetrayfriendstheythoughtwereabouttobetraythem.Thereformerimmunetothecorruptionofpowerfindscorruptioneasierashegainspower.

Takeyourdormantenvythen.Fromnowtillthehourofyourdeath,youmayvery well not meet that one person who will galvanize it into action. But ineternity-inthatstatewheretherearenolimitstoopportunity,whenyouhavealiteral forever in which to meet, literally, everybody - is your selflessness soprofoundthatyoucanconfidentlypredictyouwillneverbejealousofanyone?Isthearmorofyourhumilitysoutterlywithoutachink?

There,yousee,istheproblemasGodseesit.Forhim,theeternalorderisaperpetual-motionmachine: it can tolerate no friction at all. Even one grain ofsand -one lurkingvice inoneof the redeemed -given longenough,will findsomewhere to lodge and something to rub on. And that damaged something,given another of the infinite eternitieswithin eternity itself,will go off centerandshakethenextpartloose.Andthenthenext;andsostraightonintowhatcanonlybe thebeginningof the end: thevery limitlessnessof theopportunity formischiefwilleventuallybringthewholeworkstoagrindinghalt.

What Jesus is saying in this parable is that no human goodness is goodenoughtopassatestlikethat,andthatthereforeGodisnotabouttoriskit.Hewillnottakeourclutteredlife,asweholdit,intoeternity.Hewilltakeonlythecleanemptinessofourdeath in thepowerofJesus' resurrection.HecondemnsthePhariseebecausehetakeshisstandonalifeGodcannotuse;hecommendsthepublicanbecauseherestshiscaseonadeaththatGodcanuse.Thefact,ofcourse, is that theyarebothequallydeadand thereforebothalike receiversofthegiftofresurrection.ButthetroublewiththePhariseeisthatforaslongasherefusestoconfessthefirstfact,hewillsimplybeunabletobelievethesecond.Hewillbejustifiedinhisdeath,buthewillbesobusydoingthebookkeepingon

alifehecannotholdthathewillneverbeabletoenjoyhimself.It'sjustmiseryto try to keep count of what God is no longer counting. Your entries keepdisappearing.

Ifyounowseemypoint,younodoubtconcludethat thePhariseeisafool.Youare right.But at thispointyouareabout to run intoanotherdanger.Youprobablyconcludethatheisalsoararebreedoffool-thatthenumberofpeoplewhowould so blindly refuse to recognize such a happy issue out of all theirafflictionshasgottobesmall.Thereyouarewrong.Weallrefusetoseeit.Orbettersaid,whilewesometimescatchaglimpseofit,ourloveofjustificationbyworksissoprofoundthatatthefirstopportunitywerunfromthestrangelightofgracestraightbacktothefamiliardarknessofthelaw.

Youdonotbelieveme?Ishallproveittoyou:thepublicangoesdowntohishousejustifiedratherthantheother.Wellandgood,yousay;yesindeed.Butletmefollowhimnowinyourmind'seyeashegoesthroughtheensuingweekandcomesonceagain to the temple topray.What is ityouwant toseehimdoingthosesevendays?Whatdoesyourmoralsensetellyouheoughtat least trytoaccomplish? Are you not itching, as his spiritual adviser, to urge him intoanother lineofwork-somethingperhapsa littlemoreupright thanputting thearm on his fellow countrymen for fun and profit? In short, do you not feelcompelledtoinsistonatleastalittlereform?

Tohelpyoubeasclearaspossibleaboutyour feelings, letmesetyou twoexercises.For the first, takehimback to the templeoneweek later.Andhavehimgobacktherewithnothinginhislifereformed:walkhiminthisweekashewalked in last - after seven full days of skimming,wenching, andhigh-pricedScotch. Put him through the same routine: eyes down, breast smitten,God bemerciful,andallthat.

Nowthen.I trustyouseethatonthebasisof theparableas told,Godwillnotmendhisdivinewaysanymorethanthepublicandidhiswickedones.Hewilldothisweekexactlywhathedidlast:God,inshort,willsendhimdowntohishousejustified.Thequestionin thisfirstexercise is,doyoulike that?Andtheanswer,ofcourse,isthatyoudonot.Yougagontheunfairnessofit.Theratis

gettingofffree.

Forthesecondexercise, therefore, takehimbacktothetemplewithat leastsomereformunderhisbelt:nowenchingthisweekperhaps,ordrinkingcheaperScotch and giving the difference to theHeart Fund.What do you think now?WhatisitthatyouwantGodtodowithhim?Questionhimabouttheextenttowhich he has mended his ways? For what purpose? If God didn't count thePharisee'simpressivelist,whyshouldhebotherwiththistwo-bitone?OrdoyouwantGodtolookonhisheart,nothislist,andcommendhimforgoodintentionsatleast?Why?Thepointoftheparablewasthatthepublicanconfessedthathewas dead, not that his heart was in the right place.Why are you so bent ondestroying thestorybysending thepublicanbackforhissecondvisitwith thePharisee'sspeechinhispocket?

Thehonestansweris,thatwhileyouunderstandthethrustoftheparablewithyourmind,yourhearthasadesperateneedtobelieveitsexactopposite.Andsodoesmine.Wealllongtoestablishouridentitybyseeingourselvesasapprovedinotherpeople'seyes.Wespendourdayspreeningourselvesbeforethemirrorof theiropinionsowewillnothave to thinkabout thenightmareofappearingbefore them naked and uncombed. And we hate this parable because it saysplainly that it is the nightmare that is the truth of our condition.We fear thepublican'sacceptancebecauseweknowpreciselywhat itmeans. Itmeans thatwe will never be free until we are dead to the whole business of justifyingourselves.Butsincethatbusinessisourlife,thatmeansnotuntilwearedead.

For Jesus came to raise the dead. Not to reform the reformable, not toimprovetheimprovable...butthen,Ihavesaidallthat.Letusmakeanend:aslongasyouarestrugglinglikethePhariseetobealiveinyourowneyes-andtotheprecisedegreethatyourstrugglesareforwhatisholy,just,andgood-youwillresenttheapparentindifferencetoyourpainsthatGodshowsinmakingtheeffortlessnessofdeath the touchstoneofyour justification.Onlywhenyouarefinallyable,withthepublican,toadmitthatyouaredeadwillyoubeabletostopbalkingatgrace.

It is, admittedly,a terrifyingstep.Youwillcryandkickandscreambefore

you take it,because itmeansputtingyourselfoutof theonlygameyouknow.Foryour comfort though, I can tell you three things.First, it isonlyone step.Second, it isnota stepoutof reality intonothing,buta step fromfiction intofact.Andthird,itwillmakeyoulaughoutloudathowshortthetriphomewas:itwasn'tatripatall;youwerealreadythere.

Death-forthethirdandlasttime-isabsolutelyalloftheresurrectionwecannowknow.Therestisfaith.

IntheNameoftheFatherandoftheSonandoftheHolySpirit.Amen.

THEPARABLES

OFJUDGMENT

CHAPTERONE

IntroductionINCLUSIONBEFOREEXCLUSIONASTHE

TOUCHSTONEOFTHEPARABLESOFJUDGMENT

hethemeofjudgment-ofcrisis,ofdecisive,history-alteringandhistory-fulfillingactiononthepartofGod-ispresentinJesus'teachingfromtheearliestdaysofhisministry.Atfirst,hispronouncementsaboutjudgmentarecouchedinmoreorlesstraditionallanguage:likethestockapocalypticscenariosofthelaterprophetsandtherevivalistmovementsofJesus'time,theirimageryimpliesthatGodwillinterveneinhistoryatsomefinaldayandsettleitsscorenotonlywithabangbutwithplentyofwhimperingonthepartoftheworld.Inaword,Jesusstarts out sounding like John the Baptist. But as he develops the theme, thisjudgment,thiskrisis,graduallybecomesmorecomplex.SimpleinterventiononGod's part is replaced by puzzling images of nonintervention. Direct,righthanded action that rewards the righteous and punishes the wicked isdownplayed in favor of a mysterious, left-handed dispensation thatindiscriminatelyexaltsthelast,thelost,theleast,andthelittle-adispensation,in fact, that achieves its goal by the vast leveling action of a universalresurrectionof thedead.Somuchso, thatwhenJesus finallycomes todeliverhisformalparablesofjudgment,hetellsthemallinthelastfewdaysbeforethecrucifixion. Therefore, if there is a single, major subtext to his developedteachingaboutjudgment-ifhehasinmindanyunifying,governingprincipleintheseparables - it is sure tobe somethingclosely linked tohisowndeathandresurrection.

Isaynomoreat thispointaboutwhat thatsubtextmightbe.Theburdenof

this bookwill be to discover it - not only by a detailed examination of Jesus'parablesofjudgmentastheyappearintheGospelsofMatthew,Mark,andLukebutalsobyacomparisonof thoseparableswithother judgmentpassagesfromthe Gospel of John to Revelation. Naturally (since the synoptic Gospelssometimesdiffer in their sequencesofeventsandparables), thiswill requireaharmonizing of the biblical accounts into a single order. I shall not, however,foistonyouaharmonyofmyown;instead,IshalladoptthenumberingsystemforGospelpassagesdevisedbyKurtAlandintheGreek-EnglisheditionoftheSynopsisQuattuorEvangeliorum(UnitedBibleSocieties).*Beyondthat,onlyafew housekeeping details need mentioning here. I shall be working from theoriginalGreek -principally from the text employedbyAland in theSynopsis,butalsofromthesecondeditionoftheAland,Black,Martini,Metzger,Wikgrentext,fromthetwenty-secondeditionoftheNestletext,andfromtheSchmollerConcordancetotheNestletext.Thetranslationsofferedwillbelargelymyown,buttheywilltakeintoaccounttheversionsIhabituallyconsult:theKingJamesVersion (KJV), theRevisedStandardVersion (RSV),Today'sEnglishVersion(TEV), the New International Version (NIV), and, to a lesser degree, theClementineVulgate (VgCL), the JerusalemBibleGB), theNewEnglishBible(NEB),andtheNewTestamentinModernEnglishbyJ.B.Phillips(JBP).

Letusbegin,then.WehavethreesourcesforassessingthenoteofjudgmentinJesus' early teaching, all of them to be found on the pages of the synopticGospels. They are: the Jewish establishment of his time (most commonlyinstancedbytheGospelwritersasthePharisees,thescribes,ortheHerodians);thedisciplesand/ortheapostles;and,ofcourse,Jesushimself.Itakethemupinthatorder.

Thereisnoquestionthat,almostfromthefirst,thereligiousauthoritiesofthedayperceivedJesus'wordsanddeedsasa judgmentof their trusteeshipof therevelationofGod.Itneverseemstohaveoccurredtothemtowritehimoffasamaverick.Theyautomatically assumedhewasadanger and, as early asMark3:6, theywerecanvassing thepossibilityofdestroyinghim.Fromourpointofview,ofcourse,thescribesandPhariseesarealmostcharactersinahiss-and-boomelodrama: the moustache-twirling, cloak-and-dagger parts that the Gospelwritersassignthemseemoverwrought.Butfromtheirownpointofview,they

were quite correct. Powers that be are always expert sniffers of thewind andtestersof thewaters.Theycanspota threat totheirsystemamileoff:all theyneedishalfasentencefromaprofessorortheoddgesturefromapoliticalfigureandtheirheresy-alarmgoesofflikeaklaxon.AndJesusprovidedthemwithfarmorecauseforalarmthanthat.Thecommonpeoplemayhavebeen"astonishedathis teachingbecausehetaught themasonewhohadauthority(exousia)andnotasthescribes"(Mark1:22).Andthecrowdsmayhavebeencaptivatedbyhishealings and titillated by his consorting with publicans and sinners. But theexperts knew better: he was, pure and simple, a menace. Not only was heshaking the foundations of the Torah; he was also certain to make politicaltrouble andbring down thewrath ofRomeon their heads. In otherwords, hethreatenedtoprecipitateajudgmenttheywereunabletoseeastheworkofGod-tobringaboutthecrisisthatwouldputanendnotonlytotheirstewardshipofthedivinedispensationbutalso,astheysawit,tothedispensationitself.

Thedisciples,bycontrast,displayedalesscriticalbutstillkeenperceptionofthe judgmentalaspectofJesus'ministry.For themostpart, theywereordinarypeople, with ordinary people's enthusiasm for anything that promises to evenscores and administer comedowns to the mighty. They were, if you will,downrighteschatologybuffs:theypositivelyitchedtohearthenoteofjudgment,andtheysupplieditfullforceevenincontextswhereJesusbarelymentionedit.When I expounded the parable of theWheat and theWeeds in my previousbook, The Parables of the Kingdom, I took the view that Jesus' ham-fisted,judgment-loadedallegorizationoftheparable(Matt.13:36-43)wasnotsomuchaconsideredexpressionofhisownideasonthesubjectasitwasasopthrowntotheirinordinatefondnessforhellfireandbrimstone.Indeed,soenamoredwerethey of their own rockem-sockem, righthanded notions of divine crisismanagement that Jesushadahard timegetting through to themhisessentiallyleft-handed, noninterventionist view of the authentic judgment of God. Threetimes,forexample,hepredictedhiscomingdeathandresurrection(inMatt.16;17;and20-seealsotheparallelpassagesinMarkandLuke).ButeventhoughhedidsoinplainAramaic,withnotasmitchofparabolicobfuscation-andeventhough thosepredictionsborewitness tohisconviction that judgmentoperatesmore byGod's going out of the judging business than by staying in it - they

nevermovedaninchbeyondtheirconvictionthatjudgmentsimplyhadtoworkby retribution, and in their time at that. In fact, their expectation of directinterventionwassostrongthatevenatthepointofJesus'ascension(Acts1:6),they still felt compelled to ask himwhether hewould now finally cut out theindirectionandgetonwithsomeintelligibletidyingupofhistory.

Andsubsequentgenerationsofdiscipleshavenotdonemuchbetterthantheydid,eventhoughwehavehadtherestoftheNewTestamentandtwothousandyearsofreflectiontolendusahand.Thechurch,byandlarge,hasalwaysbeenmorereceptivetojudgment-assettling-scoresthantojudgmentasproceedingoutof, and in accordance with, the reconciling grace of resurrection. Christianpreachers regularly blow the Gospel of grace clean out of the water withsermons thatmake reward andpunishment, not resurrectionwith its sovereignpardon,thetouchstoneofjudgment.AndChristiansgenerally-everydayoftheweekand twiceonSundays insomecases -hear themgladly.Thechurchhasfoundthatplainoldhanging-judgesermonssell,butthatgraceremainsadrugonthemarket.Asapreacher,IcanwiththegreatestofeasetellpeoplethatGodisgoingtogetthem,andIcanbesuretheywillbelieveeverywordIsay.ButwhatIcannotdo,withoutinvitingutterdisbeliefandseriousdoubtsaboutmysanity,isproclaimthathehas infact takenawayall thesinsof theworldand thathehas, accordingly, solved all the problems he once had with sin. I cannot tellthem, as John does, that he "did not come to judge theworld but to save theworld" (John 12:47).Nor can I ask them, as Paul does, to believe the logicalconsequence of that statement, namely, that "there is therefore now nocondemnationtothosewhoareinChristJesus"(Rom.8:1).BecauseifIdo,thesame old questionswill come pouring out: "What aboutHitler?" "What aboutchild molesters?" "What about my skunk of a brother-in-law?" Their onepressing worry is always, "What have you done with the hell we know andlove?"

But that gets us ahead of the story; it is time to turn to the third andmostconsiderablesourcewehaveforassessingthenatureofjudgmentintheGospels:Jesushimself.

Theusualviewis thatJesus'early teachingabout thesubject is traditional -

thathestartedout,asIhavesaid,soundinglikeJohntheBaptistandidentifyinghimselfwithcustomaryapocalypticnotionsofaforcibleandfierysettlingoftheworld's hash.But even at the beginning, his teachingwasmore complex thanthat.InhisfirsttellingoftheparableoftheWheatandtheWeeds(Matt.13:24-30),forexample,hespendsalmostallofhistime(verses24-30a)indicatingthatGod'swayofdealingwithsinisbyforbearance-byandphesis,aforgivenessofevil,aletting-beofthebadnessoftheworld,evenapermissionofsin.Onlyinverse30bdoeshe introduce the imageof theharvest (therismos) atwhich theweedswillbeseparatedfromthewheatandburnedinthefire.Trueenough,intheinterpretationoftheparablehedoesspeak(Matt.13:40)intraditionaltermsofthejudgmentastheend,thewrapupoftheage(hesynteleiatouaionos).Butelsewhere in thesynopticGospelsaswellas in the restof theNewTestamentotherwords come to the fore. Johnhabituallyuses thewordkrisis (judgment)anditsverbkrinein(tojudge)whenJesusspeaksonthesubject;Paulcommonlyuses another variant of the same root, krima (judgment, condemnation), toexpresshisownviews.Asamatteroffact, itwillbeprecisely to thoseusagesthatIshalllookforthefullydevelopedscripturalnotionofjudgment.Inthenextchapter, I shall try to explicate their significance. Here, let me just continueworkingfromtheGospels:eveninthemthereisanevidentdevelopmentoftheleft-handedviewofjudgment.

ConsiderthepassagetowardwhichnotonlythesynopticsbutalsotheGospelofJohn build: the passion narrative. It is impossible to make too much of itspresenceas theclimacticportionofall fourbooks.Thesheer,disproportionatelength of the accounts ofJesus' trial and death argues conclusively for theirparamount importance in the Gospel writers' minds. The events themselvesoccupiedlessthantwenty-fourhoursofJesus'life(fromMaundyThursdaynightto three o'clock on Good Friday afternoon); yet they are given an inordinateamountofspaceintheGospels.Fortherecord,thefiguresare:inMatthew,twochaptersoutoftwenty-eight;inMark,twochaptersoutofsixteen;inLuke,twochaptersout of twenty-four; and in John, seven chaptersout of twentyone.Tome,thatsaysplainlythat thereisnowayof leavingwhatJesusactuallydidasthefinalactofhisministryoutofourassessmentofwhathethoughtandtaughtabout the ultimate action of God in judgment. It says that the krisis, the

judgment,ispreciselyoneofforgiveness,ofasavinggracethatworksbydeathand resurrection. For at the consummate moment of God's mysteriousintervention in history, he operates by nonintervention - by a hands-off ratherthanahands-onpolicy.Onthecross,withnails throughhishandsandfeet,hedoesallthathejudgesneedsdoing;andhedoesitallbydoingpreciselynothing.Hejustdies.Hedoesnotgetmad.Hedoesnotgeteven.Hejustgetsout.

Forme,nothingelseholdsacandletothat.ThewordsofJesusonthesubjectofjudgmentmaybedebatable(thoughIhopetoshowinthisbookthattheyarenotnearlyasdebatableassomethink).ButtheactionofJesusinhispassion-hissaving, judging inaction, if youwill - governs everything.Andnot just for uswhosithereinthecommunityoffaithwithtwentycenturies'worthoftheologyto guide (or confuse) us. Jesus himself made the crucifixion/resurrection thegoverning center of his developed teaching. From the feeding of the fivethousandonward(that is,beginningatMatt.14;Mark6;Luke9;andJohn6),death is uppermost in hismind.Not only does he predict his owndeath threetimes after that point, and not only does he undertake his final journey toJerusalem(Luke9-18)specificallyasagoingtothecross;toclinchthecase,hemakes death (and its cognates, lastness, lostness, leastness, and littleness) thetouchstone of all of his parables during that journey. (I have dealtwith thoseparablesatlengthinmypreviousvolume,TheParablesofGrace;thereisneitherspacenorneedtosaymoreaboutthemhere.)

In any case, it is the imminence of Jesus' passion and death that gives hisparables of judgment their singular force and supplies them with their mostprofound interpretative principles. Fascinatingly, themostmemorable of themoccuronthefourdaysbetweenPalmSundayandGoodFriday;andalltherestofthemaretobefoundjustpriortothattime.Thisjuxtapositionmeansfirstofallthattheparablesofjudgmentarehot,notcool.Theyareparadoxicalstoriestoldby aSavior onhisway to adreadful yet fully chosendeath; they arenoteschatologicalchitchatdispensedbyatheologyprofessorsaunteringtoalecture.A death sentence, as Doctor Johnson noted, focuses the mind mightily. Thefairestandmostnatural readingofall theseparables, therefore,willalwaysbeonethatmakesdeathandresurrectiontheprincipalcluetowhatJesusistalkingabout.Itisamistaketocomeatthemasifwealreadyunderstoodwhatjudgment

isallaboutandweresimplytryingtoseehowtheycanbemadetoconfirmwhatwethink.Comeatthemthatwayandyouwillgetonlywhatsomanypreachershave gotten: a Messiah playing cops and robbers, a vindictive God bent onputting all the baddies under flat rocks. But come to them as the words of aSaviorwhohasjustspentweeksormonthsmakingdeaththeprincipaldeviceofhis parables of gracious love - andwho is now, under the compulsion of thesamegraciouslove,abouttodieinordertoactivatethedeviceonceandforall-andyouwillseesomethingnew.YouwillseeGospel,notlaw;goodnews,notbad;vindication,notvindictiveness.

At the beginning of my study of Jesus' parables I divided them into threegroups:theparablesofthekingdom,whichrunfromthestartofhisministrytothe feeding of the five thousand; the parables of grace, which run from thefeeding of the five thousand to Palm Sunday; and the parables of judgment,whicharecompressedforthemostpartintoHolyWeek.Iwanttoaddanotetothatdivisionnow.IfIwereaskedtoassignacolortoeachofthethreegroups,Iwouldcalltheparablesofthekingdomgreen,theparablesofgracepurple,andtheparablesofjudgmentwhite.Consider.

Thekingdomparablesaregreenbecausesomanyofthemareaboutgrowing- about seeds and plants. They are about the mystery of a kingdom alreadyplanted,akingdomathand,akingdominourmidst-akingdom,aboveall,thatgrowsandprevailsasaseeddoes:byitsownsovereignpowerandnotbyanyeffortsofours.IntheparableoftheSower,forexample(Mark4:1-9),theseedsownsucceedsindoingitsproperthingdespitethecircumstances:whatfallsbythe road successfully attracts birds; what falls on the shallow or the thornygroundgrowsasbestitcan;andwhatfallsonthegoodgroundbearsfruitonthebasisofitsownpeculiarpower,somethirty-,somesixty-,someahundredfold.OrtaketheSeedCastbytheFarmeronhisField(Mark4:26-29):themanliesdownandgetsupnightandday,buttheseedsproutsandgrows"heknowsnothow" - from an earth that "bears fruit of itself," quite apart from hisinstrumentality.Or,finally,taketheYeast(Matt.13:33):thewomanputsitintothreemeasuresofflourattheverycreationofthelumpofdoughandtheyeastgrowsuntil thewhole is leavened.Letusmakegreen, then, thecolorof theseearlyparablesofthemysterious,alreadypresent,catholickingdomofGod.

Purple, though, for the parables of grace. Purple, because they are aboutpassionate, selfless love (the Good Samaritan, the Prodigal Son); but purpleaboveallbecausetheyareaboutalovethatworksbydeath."Greaterlovehasnoonethanthis,"Jesussaid,"thathelaydownhislifeforhisfriends"(John15:13).Deathisthemainspringoftheparablesofgrace.Forexample,theProdigalSon(Luke15:11-32)ispracticallyafestivalofdeath:thefatherdiesatthebeginningoftheparablebyputtinghiswillintoeffect;theprodigaldiesinthefarcountrywhenhislifeasheknewitcomestoanendinbitterpoverty;theprodigaldiesagain- fruitfully, this time-whenhecomeshome,confesses thathe isadeadson,andwiselyleavesoutofhisconfessiontheirrelevant,lifeprotractingrequestthat he be taken back as a hired hand; finally, the fatted calf dies to makepossible the party that is the point of thewhole parable.Or consider theLostSheep(Luke15:1-7):alostsheepwanderinginthewildernessis,forallintentsandpurposes,adeadsheep;ninety-nineabandonedsheepare,fortheperiodoftheshepherd'sabsenceatleast,likewiseindangerofdeath;andashepherdwhoputs all of his efforts into a search for a single lost sheepvirtuallydies to thesheep-ranchingbusiness,exposinghimselftothelossofallhissheep.Moreover,even the parables of grace that do not directly express this theme of loveoperating by death still embody it: they are, all of them, spoken by a Saviorconsciouslyonhiswaytodieforlove.Death,therefore-andinparticular,deathasthefountainheadofgrace-iswhatcolorstheseparablespurple.

Theparablesofjudgment,however,arewhite.Isaidthattheywerehot,notcool;andofall thecolors thatcanrepresentheat,white is thehottest.Red-hotpassionscarcelyrisesabovethelevelofsexualexcitement;white-hotpassionislovetotheultimatedegree.Morethanthat,whiteisthecoloroflight;inJohn'sGospel it is precisely the light of theworld, Jesus himself,who brings on thejudgment - who provokes the krisis of the world. Jesus says, "This is thejudgment, that light has come into the world, and people loved the darknessratherthanthelightbecausetheirdeedswereevil."Butaboveall,theparablesofjudgmentarewhitebecause, likewhite light, theycontainall thecolorsof theotherparablesandwill,ifrefractedthroughtheprismofasoundinterpretation,manifestthemwithperfectclarity.

If I have anything to contribute to the interpretation of the parables of

judgment, it is my steadfast refusal to separate them from the rest of Jesus'parables. I find in them, again and again, not only the green, growing,mysterious,catholickingdombutalsothepurple,passionategracethatsavesbydeath.ThereforeIamconvincedthatanyonewhointerpretsthemasifJesushaddecided simply to abandonhis previouspalette -who takes the view, in otherwords,thatJesushadgottenoverhispenchantforpaintingkindlykingdomsandgraciouslovesandwasnowgettingdowntodepictingthegrim"finalsolution"inwhichGodgetsevenwithsinnersbymarchingthemintothegaschambersofaneternalDachau-ismakingacrashingmistake.TheGospelofgracemustnotbeturnedintoabait-and-switchoffer.Itisnotoneofthoseairlinesupersaversinwhichyoureadofa$59.00faretoOrlandoonlytofind,whenyoutrytobuyaticket,thatthesixseatsperflightatthatpricearealltakenandthatthetripwillnow cost you $199.95. Jesusmust not be read as having baited uswith graceonlytoclobberusintheendwithlaw.ForasthedeathandresurrectionofJesuswereaccomplishedonceandforall,sothegracethatreignsbythosemysteriesreignseternally-eveninthethickofjudgment.

Accordingly,while I amplayingmy cards face up, letmegive youwhat Iconsider to be the master key to the parables of judgment. As growth-in-a-mysterywasthegoverningdeviceintheparablesofthekingdom,andasdeath-resurrection was the governing device of the parables of grace, so inclusionbeforeexclusionisthechiefinterpretativeprincipleoftheparablesofjudgment.Asageneralrule-andespeciallyinhisspecificparablesofjudgment-Jesusisatpainstoshowthatnooneiskickedoutwhowasn'talreadyin.Thecorroborationof that principle, of course,will be the burden of this entire book; but just towhetyourappetiteforthelaborofexposition,letmegiveyouafewinstancesofhowitmanifestsitself.

In the parable of theKing's Son'sWedding (Matt. 22:1-14), the guestwhowascastintoouterdarknessfornothavingonaweddinggarmentwasalready,by the very terms of the parable - by the host's insistence on dragging ineverybodyandhisbrother-amemberofthewedding:hewasbootedoutonlyafterhehadbeeninvitedin.Likewise,intheparableoftheTenVirgins(Matt.25:1-13), the five foolish girls were every bit asmuch a part of theweddingreceptionasthefivewiseones;thedistinctionbetweenthetwogroupsisbased

on what the wise or the foolish did in response to their already grantedacceptance,notonanythingtheydid toearn it.Similarly, in theparableof theTalents(Matt.25:14-30),allthreeservants-theonewhoreceivedasingletalentaswell as theoneswho received twoand five -werealready in theirmaster'sfavor. He had laid down his possessions, his whole living; he had died, as itwere, for all of them by giving up control over his life. The unfavorablejudgment finally pronounced on the onewho hid his talent in the groundwasbased not onwhether hewas good enough to "earn grace" (a contradiction interms, please note) but solely onwhat he did in response to the grace alreadygranted.

But enough specifics for now. I propose to show that judgment, as it isportrayed in the parables of Jesus (not to mention the rest of the NewTestament), never comes until after acceptance: grace remains forever thesovereign consideration. The difference between the blessed and the cursed isonethingandonethingonly:theblessedaccepttheiracceptanceandthecursedrejectit;buttheacceptanceisalreadyinplaceforbothgroupsbeforeeitherdoesanything about it. To put it another way, heaven is populated by nothing butforgivensinnersandhellispopulatedbynothingbutforgivensinners:theLambofGodtakesawaythesinofthekosmos,notjustofthechosenfew(John1:29);Jesussaid,"I,ifIbeliftedup,willdrawalltome"(John12:32).Thedifferencebetweenheavenandhell,accordingly,issimplythatthoseinheavenaccepttheendlessforgiveness,whilethoseinhellrejectit.Indeed,theprecisehellofhellisitsendlessrefusal toopenthedoor to thereconciledandreconcilingparty thatstandsforeveronitsporchandknocks,equallyendlessly,forpermissiontobringintheSupperoftheLamb(Rev.3:20).

But as I said, enough.Time to turn to someof thebroaderNewTestamentbackgroundofjudgmentbeforetakingupJesus'parablesthemselves.

CHAPTERTWO

TheSovereignLightJESUSASTHEUNCONDEMNINGJUDGE

n this chapter, I am going to do three things that in certain circles areconsideredsuspect.IshallquiteseriouslyusetheGospelofJohnasasourceforJesus' teachingabout judgment; I shall expound that teachingbyarguing fromsomewordsattributedtoJesusinthebookofRevelation;andmostalarminglyofall,IshallmaintainthattheusualdistinctionbetweenthehistoricalJesusandtheChristoffaith(adistinctionthatalmostalwaysendsupboostingtheformerand knocking the latter) is historically inaccurate, scripturally pointless, andfundamentallymischievous.

Since itpromises tobe themost fun, letmeundertake the lastproject first.Thepracticeofgivingthe"simpleJesus"ofthesynopticGospelsprimacyoverthe "complexChrist" of, say, Paul or John - of saying, in effect, that it is thechurch,andnottheJesusofhistory,thatisthesourceofwhatfinallybecametheChristianviewofjudgment-isafastshufflefollowedbyamisplayedcard.Tobeginwith, it datesmostly from the nineteenth century, a periodwhosemostpublicized theological fracas was the war between science and religion. Thisconflict, which in some quarters is still thought to be raging full force, wasmisapprehended,misguided,andmisreportedfromthestart.Exceptinthemindsofpartisansandpublicists,itshouldneverhavebeenfoughtatall.

On the secular side, it was provoked by philosophico-theologicalextrapolations fromcertainscientific"discoveries" -among themthe thennewfindings of paleontology and comparative biology - and it was fueled by a

philosophical theory of upward evolutionary progress that had been gainingacceptancesincetheendoftheeighteenthcentury.Thenotionthatcreationwasdeveloping and improving quite on its own had been around for some timebeforeDarwin. Evolutionismwas not cooked up as a necessary conclusion ofDarwin'swork;hiswork, rather, came tobe seenasa serendipitousproof thatthealreadypopulardoctrineofevolutionaryprogresshadsomebasisinfact.Butthis in turnproduced a standoff.On theonehand, thepartisansof the secularviewdecidedthat thebiblicalaccountsofcreationsimplyhadtobewrong;onthe other hand, the defenders of the faith went to the opposite extreme andmaintainedthattheScriptureswerecorrectineverydetail.

Both sidesweremistaken. The "scientific" position in noway necessitatedpositingtheabsenceofGod:philosophicallyspeaking(andthiswaspreciselyaphilosophical war, not a religio-scientific one), God could just as well havepresided over an evolving creation as over an instantaneous one.Norwas thereligionists' position any better: their taking refuge in the notion that theScriptureswere literally true in every respectwould have come as a shock toalmost all pre-nineteenthcentury Christians - to Paul, for example, or toAugustine,or toAquinas,or toLuther -allofwhomassigned toScripture farmoresenses than just the literalone.Neither side, in short,wasabovemakingstrategicblunders.

Butcoupledwiththismistakenjoiningofbattleonthefieldofevolutionwasa philosophical false start: a deistic notion ofGod that had been around evenlongerthanevolutionismandthathadinfectedthetroopsofGod'schampionsaswell as those of his enemies.Deism - the doctrine that says thatGodmade aperfectlyadequate,self-managingworldandthat,onprinciple,hedoesnoteverobtrude himself upon it by special interventions (miracles, for example) - hadbeen around for a good part of the eighteenth century. When the nineteenthcenturyopened,thereweremorethanafewreligionistswhowerequitereadytocaveintothesecularists'objectiontothemiraculous.Bythetimethetwentiethcentury began, their numberswere vastly increased: through out theChristianintellectual community there was a strong bias against anything that evenvaguelyresembledadivinefingerinthepie.

That bias, however, tricked the Christian strategists into fighting the warbetween science and religion with their opponents' weapon, namely, a deisticGod who didn't interfere in the history of the world. In the hands of thesecularists, of course, that weapon was a natural one; but in the hands ofChristians it was an odd gun indeed. Not only were the Scripturesembarrassinglywellstockedwithmiraculousinterventions;theverynotionofarevelationthatworkedultimatelybyincarnationshouldhavemadethemsuspecttheywereshootingwithariflethatmightblowupintheirfaces.Buttheydidn't;and as a result, the whole course of biblical criticism was altered by theirrelianceonthefaultyweaponofdeism.

For inorder towagean intellectually respectablewar, theysimplyassumed(fundamentalists excepted, of course) that their only hope of winning lay indownplaying the familiar, theologized Christ of Paul and John in favor of ahithertounrecognized"historical"Jesuswhomtheythenproceededtodiscover,not to say invent. This "quest for the historical Jesus" (the phrase itself is anexampleofpublicists'hype:theoriginaltitleofSchweitzer'slandmarkbookwasVon Reimarus zu Wrede) has been a millstone around the neck of biblicalcriticismever since.Not that thequestwas all bad:what Jesusmight actuallyhave thought in his first-century, Jewish mind is by no means irrelevant; itdeserves, in fact, all theattentionwecangive it.But toactas if it is theonlylegitimatebaseforChristianbiblicalstudyistooverlooksomecrucialfacts.

Foronething,thesourceswehavefordeterminingthemindofthehistoricalJesusgenerallypostdatethesourceswehavefortheChristoffaith.Inthewordsofamemorabletagline,"theGospelswerewrittenforthesakeoftheepistles."Consider. The authentic Pauline corpus was completed before Paul's death inA.D.64;Markmayhaveexisted in itspresent formbefore then,butMatthew,Luke,andJohnare,bycommonagreement,laterproductions.Thataloneshouldhavegivencriticspause.Itmeansthattheearlychurchgotitshandsontheso-calledsimpleJesusoftheGospelsonlyafterithadbeenlivingcomfortablywiththecomplexChristofPaul.Butitalsomeansthat,withoutanyseriousevidenceof disgruntlementwith the eventually canonicalGospels, the churchperceivednodiscrepancybetweenthosetwopurportedbrandsofSavior.Attheveryleasttherefore, the nineteenth-and twentieth-century penchant for opposing a

"historical"constructofJesustothewiderscripturalviewofhimthatinhistoricfactappearedfirst-forsettingMatthewandLuke,say,againstPaul-shouldbesuspect.

Butforanotherthing,itmustberememberedthatwehavethefourGospelswe now accept only because the early church, for its own sufficient reasons,winnowedthemoutfromamongothersandchosetopassthemontous.OnanysaneviewoftheinspirationofScripture,theHolySpiritdidnotpresideoveritscompositionsimplybychloroformingitsseveralauthorsandthenguidingtheirballpointpensintoautomaticallywritingwhathewantedtosay.Hispresidencyover the process of forming Scripture involved not only authors in all theirconsciousindividualityandpeculiarity;italsoinvolved,inanequallyconsciousway, their audience. In the last analysis, as a matter of fact, it was thecommunityoffaith-theearlychurch-thatheusedtodecidewhichbookswere,andwhichwerenot,tobeconsideredScripture.

I say all this (which possiblymay not have been asmuch fun for you as Ipromised)because thehistoryofbiblicalcriticism in the twentiethcenturyhasbeen a long, painful, and not wholly conclusive struggle to rid itself of thenineteenth century's unfortunate disregard of the early church's role indeterminingwhoandwhatJesusmightbe.Wehavecomeagoodwaybeyondallthatbynow,ofcourse;yetthelegacyofthefalseoppositionbetweenscienceand religion - and in particular of the deistic prejudice against untowardmanifestations of divine activity - still persists. We have even managed, incertaincircles,toconcedethepivotalroleoftheprimitiveChristiancommunityandstill,becauseofourundiscardedprejudices,turnitagainsttheveryfaiththatledthatcommunitytohandustheGospelstobeginwith.

To this day, it is a commonplace ofmuch biblical criticism to assume thatJesusofNazarethcouldnotpossiblyhavedoneor thoughtmanyof the thingstheGospelsquiteplainlyassigntohim.Wearetold,forexample,thathenevermeant (or even said - his words are taken as "second-century ecclesiasticalglosses") that hewas theMessiah, or the Son ofman.Or, to take a differentexample of the same tendency, we are told that while his death may be athoroughlycreditableproposition,hisresurrectionandascensionmustbeviewed

as the fabricated trappings of a nonhistorical "Christ-event" assignable only totherealmoffaith-asif,thatis,theywereonthepagesofScripturenotbecausetheyactuallyhappenedbutbecausetheearlychurchconcoctedthe"happenings"inordertogiveconcreteexpressiontootherwiseuncorroboratedbeliefs.

Such assertions, of course, cannot be proved or disproved; but they cancertainlybeshowntobesuspicious.Theyproceednotoutofscripturalevidencebut out of the still present, and to this day still unexamined, deistic prejudiceagainstmiracles.Tobesure, the resurrectionand theascensionarenot simplymiraculous events. They are not just divine irruptions into an otherwiseunchangedorder;rathertheyaremanifestations-sacraments,realpresences-ofa mysterious new creation that was, equally mysteriously, present from thefoundation of theworld.But for all that, it is totally unnecessary to deny thattheywere realpresences -physical sacraments, actualoccurrences -unless,ofcourse,youhappentobeadeist.Forwhoelse,otherthanadeist,wouldthinkitnecessary to assign the risenLord's sailingup into the clouds toLuke's fertilemindratherthantoJesus'decisionliterallytodoso?WhygiveLukethecreditfor thinking up the acted parable of the ascension, yet refuse Jesus credit foractingitout?OnlybecauseyouhaveanaprioriprinciplethatJesuscouldn'torwouldn'thavedonesuchathing.Butthatprinciple,pleasenote,isbasedentirelyonphilosophicalprejudiceandnotatallonscripturalwarrant.

IsayallthispartlytodistancemyselffromwhatItaketobeamistakensortofbiblicalcriticismbutmostlytoalertyoutothefactthatyoumustnotexpectmetobeabiblicalcritic'sbiblicalcriticatall.Iamatheologianbytrade,notabiblical scholar; longago (for thehistorical reasons Ihavealreadyadduced inthischapter),IdespairedofthekindofbiblicalstudyinwhichI,alongwithsomany others, was trained. I bring to this exposition of Jesus' parables ofjudgment a theologian's free-ranging regard for the whole of Scripture, not acritic'snarrowattentiontowhatmighthavebeenthecontentofJesus' teachingonly.AndIdothatbecause,asIsaid,wewouldneverhavehadJesus'teachingtobeginwithifithadnotbeenforthechurchthattheHolySpiritusedtogiveusthe rest of the New Testament's teaching about Jesus. I will not set the oneagainsttheother.Iinsistonseeingthemasofapiece,andIwillnotexplainorapologizeforthatinsistenceanyfurther.

Excepttoalertyoutoonemorefactyoushouldbearinmind.Alltradeshavetheirblindspots:ifthebiblical-criticismfraternityhas,foragoodcenturynow,sufferedfromaformoftunnelvisionthatpreventeditfromseeingphilosophicalerrorsoutofthecornerofitseye,thetheologians'unionhas,foralotlongerthanthat, had an inordinate fondness for system.By the very nature of their craft,theologiansarededicatedtomakingthingsphilosophicallytidy.Ifyouwant(aswhodoesn't?)aneatsynthesis inwhichall thediversepiecesof revelationaregracefullytiedtogetherwithasingleribbonofcoherentprinciple,thentheyarethepeopletosendfor.Butyoumustwatchthemlikeahawk,becausetheycantwistalmostanytwofacts,howeverincompatible, intoathread-andwiththatthread,theycanweavewonderfully.Fairwarningthen.EvenifIamgood,Iamnobetter than the rest ofmy fellowworkers on the theological loom.Alwaysfeelthegoods:it'syou,afterall,whohavetowearthesuit.

Towork,therefore.LetmetrytomakeclearmythoughtsonjudgmentbynotingthewayinwhichtheGreekwordsforjudgmentareusedintheNewTestament.Take krima (judgment, condemnation) first.While the word is used in a fewplacesintheGospelsandelsewhere,thepassagethatunquestionablycontainsitsmostdifficultandpregnantusesliesinchapters2and3ofPaul'sEpistletotheRomans.Thedifficulties,byandlarge,stemfromapeculiarityinthewayPaulwrotehisepistles;thepregnancyofmeaning,though,derivesfromtheveryheartofhisthinking.

WithnobiblicalwritermorethanPaulisitnecessarytobearinmindwherehisargumentisgoing;itisneverenoughsimplytotakewhathesaysbeforehereaches thatpointand runwith itas if itwerehis finalwordon thesubjectathand.Hedictatedhisletters.Heworked,thatis,fromnotes,proceedingthroughhisargumentmoreasanoratoronapodiumthanasawriterathisdesk.Thatmeansthathehadboththefreedomandthedrawbacksofaspeaker.Hewasfreeto expand at length on points that were incidental to the progress of hisargument;butbythesametoken,heoftenexpandedatsuchlengththathesaidthingswhich, taken out of the overall context, can seem to run counter to theargumentitself.

Two examples will suffice. For the first, consider what presumably was

containedinPaul'sdictationnotesfor1Cor.1.Theitemsmightwellhavebeenas follows: (1)Openwith general greeting. (2) ThankGod for theCorinthianchurch. (3)Warn themagainstpartisan tendencies. (4)BeginmainpointaboutFoolishnessandWeaknessofGod.Hegotthroughpoints(1)and(2)nicely;butwhen he got to point (3), he bogged down. In the course of warning theCorinthians not to say things like "I belong to Paul's party," or "I belong toApollos,"or"IbelongtoCephas,"hedroppedtheremark,"ThankGodIdidn'tbaptizeanyofyou...."Hisintention,ofcourse,wassimplytosay,"...otherwise,you'd probably just use that as an excuse for more partisanship." But heimmediatelyrememberedthathehadindeedbaptizedCrispusandGains;andinthe next breath he remembered baptizing the entire family of Stephanus. So,sincehewasdictating this letter-speakingit rather thanwriting it -hehadtomakehiscorrectionsasaspeakerratherthanasawriter.Hecouldnotjusterasehis words or move the cursor back and zap them out; he had to add hiscorrectionsashewentalongandthengetoutofhisunfortunatedigressionwitharesounding, "But let's get off that subject andon to themainpoint."Which isexactlywhathedid.Afterweaselingoutofthequestionofhowmanypeopleheactuallybaptizedwith"Ijustdon'trememberifIbaptizedanyoneelse"(1Cor.1:16),hebeganverse17with"ButChristdidn'tsendmetobaptizebuttopreachtheGospel"-andleaptdecisivelytopoint(4),thePowerofChristcrucified.

You see the danger, of course. Paul was wandering down a byroad. Anunwary interpreter could easily try to make a large point of his baptismalactivities; but that would be a false start because it had only a tangentialconnectionwithwhat he actually set out to say. Thusmy second example ofPaulinedigression:chapters9-11ofRomans.Paulhadbegunchapter8withthegloriousstatementthat"Thereisthereforenownocondemnation(katdkrima)tothose who are in Christ Jesus"; and he ended it with the evenmore gloriousassertionthat"nothingcanseparateusfromtheloveofGodinChristJesusourLord."This is theclimaxofhis argument thus far, andhisnotesnow tellhimthat, after dealing for a bitwith the relationship of Israel to all this grace andmercy,he is tomake thepoint (whichhefinallygets to inRom.11:26ff.) that"allIsraelwillbesaved."Butonthewaytothatpoint,hetalkshimselfintooneofthemostmemorable(andfortheunwaryinterpreter,disastrous)detoursinthe

wholeofScripture.Alloftherawmaterialsfordoublepredestination-forGod'srighttocondemnwhoeverhedamnwellpleases-comepouringoutofhim:thepot thatcan't speakback to thepotter, thepotterwho is free tomakevasesorchamberpots,andsoon.Thedreadfuldoctrineofdivinereprobation,therefore,is based on amisreading - not, admittedly, of Paul's actualwords, for he didindeedsayallthosehardthings,butoftheforceofhiswordsinthecontextofhiswholeargument.

Iintroducethoseexamplesbecausethesamekindoftheologicaldetouristobe found inhisusesofkrima (andof theverbkrinein) in chapters2 and3ofRomans. In chapter 1of that epistle, hehas spokenof thepowerof theGoodNews;hehassetdownthegeneralprincipleofjustificationbyfaithalone;andhehasestablishedthegeneralguiltofallmankind,JewandGreekalike,beforeGod.Hehas,inotherwords,headedhimselfforchapter3,inwhichhewillsayclearly that no one is righteous - that no one keeps the law - and that, whenrighteousnessdoescometotheworld,itwillnotcomebythelawbutwillbeagift from God through faith in Jesus Christ. On his way to that conclusion,however, he spends an inordinate amount of time talking about the krima toutheou,thejudgment,thecondemnationofGod,thatrestsuponallhumanbeings.Once again, the unwary interpreter is tempted to misread him. The difficultnotion of a judgment that regards only the righteousness ofChrist enjoyed byfaith (a notion, admittedly, that will not receive its definitive statement untilRom.8)slipsawayfromthereaderandonlyold-style,reward-and-punishmentjudgment seems to be on Paul's lips. Nevertheless, Rom. 2:1-3:8 remainessentiallyade tour.Theyareaparenthesiswithinhisargument,not themainpoint of it. That comes only when he reaches Rom. 3:9ff., and in particular,3:2224: "For there is no difference [no difference, that is, that can be seen asproceedingoutofold-line,tit-for-tatkrima];forallhavesinnedandfallenshortofthegloryofGod,buttheyarealljustifiedbyhisgracethroughtheliberatingactionofChristJesus."AndPaulthencontinuesinthesame,graciousvein:thisliberating action is effective for all because God has appointed Jesus apropitiation(hilasterion)throughfaithinhisbloodinorderthatGodmightshowhis own righteousness (dikaiosynes) by the forgiveness (piresin) of past sinsthroughhisforbearance(anochg)inorder,thatis,tomanifesthisrighteousness

right now (en t9 nynkairg, in the present time) and to prove not only that hehimselfisrighteous(dikaios)butthathemakesrighteous(dikaiounta)thosewhohavefaithinJesus(Rom.3:25-26).

Romans2-3,therefore,mustbereadasanargumentinprogress.Andbecausetheargumentdoesnotreachitsconclusionuntillateinchapter3,itisamistaketostartmakingconclusionsabout judgment(krima)inchapter2.Trueenough,asyoureadyourwaythroughthepassage,yourcustomaryviewofjudgmentasGod's way of getting even with sinners will tempt you to decide that Paul iscomingdownhardonthesideofthatview.Butonanyfairreadingoftheentiresection you will see that, at the most, he is simply setting you up for adeliverance from that view bymeans of his favorite subject, grace (chdris) asubject that, forhim, remainssovereignoveranythingyoumighthave thoughthewassayingaboutkrima.

Admittedly, it takesabitofdoing(perhapsevenoffineslicing) tosee that.Nevertheless,thefactremainsthatPaul'sviewofjudgmentproceedsoutofhisnotion of grace, not contrary to it. It is far less difficult, however, to see thisradicallynonjudgmentalcharacterof judgmentwhenyoucometoJesus'wordsaboutkrisis(judgment)astheyappearintheGospelofJohn.Igiveonlyasingleexample:thepassagethatappearsinchapter3attheendofJesus'dialoguewithNicodemus,thePhariseewhocametohimbynight.

Everyoneknowsand lovesJohn3:16: "ForGodso (houtos, thus) loved theworldthathegavehisonlySonthateveryonewhobelieves(pashopisteuon)inhim should not perish but have eternal life." To be sure, that verse aloneestablishes the primacy of faith (pistis) over any rewardable or punishableworks; but the rest of the passage (John 3:1721) expands upon the thememightily and deserves farmore attention than it gets. Letme comment on itsversesinorder.

Verse17."ForGoddidnotsendhisSonintotheworldthathemightjudge(kring)theworld,butthattheworldmightbesaved(sothc)throughhim."Jesusrepeats the substance of these words in John 12:47, and they are perhaps hismostdefinitivestatementonthesubjectofjudgment.Tome,theyindicatethat

contrarytoallourguiltyexpectations,Godisnotmadattheworld.EvenwhenhesendshisSontoit-thesameSon,incidentally,whomhehasappointedtodoallhisjudgingforhim(John5:22:"theFatherjudgesnoone,buthasgivenoveralljudgmenttotheSon")-thisSon,strangely,doesnotjudge,butrathersaves.Notonlyinthisverse,therefore,butthroughouttheGospelofJohn,therelurkstheimageoftheriggedtrial,ofajudgmentatwhichthejudgeisshamelesslyincahootswiththeguiltyworldandutterlydeterminedtoacquititnomatterwhat.

Verse18."Hewhobelieves(hopisteuon)inhimisnotjudged(oukrinetai);but he who does not believe (ho me pisteuon) has already been judged (edekekritai)becausehehasnotbelieved(pepisteuken)inthenameoftheonlySonofGod."Allthattheworldhastodotoescapejudgmentisbelieveforthesimplereason that, by thegraciousworkof Jesus, it has in fact already escaped it. Itneed do nothing to earn that escape, and it certainly need not compilequestionablelistsofgoodworkstoprovethatitdeservestoescape.ItneednotnegotiatewithGod,orbeafraidofGod,ortryconningGodintobeinglenient.Ithasonly tobelieve thatGod inJesushassettledallhisproblemsofsinand tolaughloudandlongathowgraciouslyeasythewholebusinessalwayswas.Butfor those who do not believe - who will not trust the gracious order of theuniverse revealed in Jesus, who go on insisting on responsibility andaccountability and all theother dreadful, losing subjectswithwhich theworldbeats itselfover thehead - for them, there isdeep trouble.For theyhavebeenjudgedandcondemnedalreadybytheveryfactoftheirrefusaltobelieveinthenonjudgment already pronounced - in the noncondemnation underwhich theyactuallystand-allofwhich,butfortheirestranged,stubbornfaces,theycouldbeenjoyingfreeofcharge.

Verse19."Andthisisthejudgment(krisis):thatthelighthascomeintotheworld and people loved the darkness rather than the light because their deedswereevil."Yes,Jesussays; there is indeeda judgment,andthat judgmentstillstandsbecause the lawand theprophets Icame to fulfill still stand.There isajudgmentbecausethelawremainsforeveryourbeauty,andwhenIcometoyouinmyfulfillmentofall itsrighteousdemands,Iwillonlymaketheuglinessofyour disobedience look a thousand timesworse.But I do not judge you.Youjudge yourself by taking your stand on the law's demands rather than onmy

righteousnesswhichisyoursforthebelieving.Idonotcondemnyou.Thelawdoes;butIhaveliftedthecurseofthelawandgivenyouayokethatiseasyandaburdenthatislight:allyouneedissimplytotrustmywordthatIdonotinfactcondemn. But if you insist on running from the light of that word into thedarknessofyourownguilt - ifyouwillnot come tomeand letme transformyour ugliness into my beauty, if you fear my beauty because you dread itscontrastwithyourugliness-well, then,Icannothelpyou.Or,bettersaid,youcannotreceivethehelpIhavealreadydeliveredtoyoubecauseyouchoosenottotrustmyassurancethatyoualreadyhaveit.Iwishwecoulddobusiness,Jesussays;andasamatterof fact, Ihavegoneaheadanddoneall thebusiness thatneedsdoing.Butaslongasyoukeepyourselfoutthereinthedark,mydoingofitmightjustaswellneverhavehappened:Ihaveputabillion-dollardealinyourlefthippocketandyouwon'tevenmoveyourhandtocheckitout.

Verse20:"Foreveryonewhodoesevil(phaula,badthings,vilethings)hatesthe lightanddoesnotcome to the light lesthisdeedsbeexposed."Out in thedarknessofourunbelief,wefearGodandwehateGod.Becausewewill lookonly at our own ugliness and not at Jesus' gracious, transforming beauty, wekeepourselves from theone thing thatcansaveus - thathas in fact savedus,eventhoughwewillnottrustit.But....

Verse21.". . .buthewhodoes[]comestothelightthatitmaybeclearlyseenthathisdeedshavebeendoneinGod."Asyoucansee,Ihaveleftouttwowordsonpurpose.Whatdoyousupposetheywere?Whatisitthatweall,sittinginthedarknesswithourphaula,ourviledeeds,ourevil,ourugliness,naturallyassumeJesus tohavesaid?Donotyou,donotweall,bizarrelyexpecthim toreturn,attheendofthisrhapsodyofgraciousnonjudgment,totheoldbait-and-switchofferofwhichwealwayssuspectedhim?Arewenot,inourguilt,fullypreparedtohearhimtakebackgraceandreinstatelawbysaying,"buthewhodoesthegoodcomestothelight..."?ButwhatdoesJesusactuallysay?Hesays,"Hewhodoesthetruth(tenaletheian)comestothelight...."

Doyouseewhatthatmeans?Itmeansthatwecancometothelightnomatterwhatourdeedshavebeen.Wearenotrequiredtocleanupouractbeforehand,andwe are certainly not required to submit proof that the act will stay clean

henceforth and forever. We are only required to do the truth, to bring ouruglinessoutofthedarkintothelightandtolettheabsolvingacceptanceofJesusshineuponit.Andwearetodothatpreciselyinorderthatitmaybeclearlyseen-byus,pleasenote,becauseitwaswe,notGod,whowereinthedark-thatallourdeeds,goodandbad,weredone inGod.Evenoursinswerecommitted intheLightwholightenseveryone.Eveninthemomentoftheircommission,theywereabsolvedbythatLight.Andexceptforourfearful,groundlesshatredoftheLight,wecouldhaveseenthatallalong.

Towhich fact, everyChristianworship service bearswitness. Sunday afterSundaywecome into churchwith the same list of tiresome sins:our lust, ourlaziness,ouranger,ourjealousy,ourpride.AndSundayafterSundaywebeginourworship by confessing them.Why?What is the real purpose of Christianconfession?Is it topresent themtoaGodwhodoesn'tknowaboutthem,ortohaggleoverthemwithaGodwhomightpossiblybetalkedintoforgivingthem?No.ItisonlytobringthemtothelightofJesusandtoseeclearlythattheywereforgivenallalong.Itisonly(toputitinthestartlingtermsoftheExultet,theoldLatinproclamationsungonEasterEve)toforceourselvestorejoiceoveroursinbecause it has become the occasion of his grace - to see it as afelix culpa, ahappy fault - and to wash away the whole sorry history of the world'stransgressions in the absolvingbloodof theLamb. "0 certe necessariumAdaepeccatum,"theExultetsings,"0certainlynecessarysinofAdam,""quaetalemet tantummeruit habere redemptorem": "which deserved to have such and sogreataRedeemer."Wehavealwaysbeenhomefree,lightenedeveninthehouseofoursinsbytheLightofLightinwhomtheywereallwrought.Theonlythingwedoinconfessionisdragourselvesbackinoutofthedarkthatneverwas.

LetmeendthischapterbydeliveringthethirditemIinvoicedatthebeginning,namely,verse20ofchapter3oftheBookofRevelation:"Behold,Istandatthedoorandknock.Ifanyonehearsmyvoiceandopensthedoor,Iwillcomeintohim;andIwillhavesupper(deipneso)withhim,andhewithme."

IchoosethispassagenotbecauseIintendtomakeafullcommentaryonthelettersthatJesus,inavision,toldJohntheDivinetowritetothesevenchurchesin Asia but because it enables me to ring some changes on the image I just

introduced of the house set in illusory darkness. In those early sections ofRevelation,JesusspeakstoJohninavisionoflight:heisholdingsevenstarsinhis right hand and he iswalking in themidst of seven golden lampstands. Somuchfortheouterdarkness:evenashestandsoutthereontheworld'sfrontstepandknocks-eventhere,outsidethedoorofthesweptandorderedhouse(Luke11:25)hehasprovidedforus inhisdeathandresurrection, thereis light;eventhoseofuswhoperverselychoosetolovethedarknessarestandingintheLight.Andsomuchforthethreatofthesevendevilsworsethanourfirstuncleanness(Luke11:26)whomwemightpossiblyinviteintomakethathousedarkagain:thejudgeoftheworldisonthedoorstepandthereisn'troomforasingleoneofthem.

Forthejudgewhostandsthereisnotalone.Thereisacrowdwithhim,anditisn'tthecops.Itisaparty.ItisalltheguestsattheSupper(deipnon)oftheLamb- plus the chefs and the caterer's crew and themusicians and the stars of theevening - allmaking an eternal racket, all pleading to bring the party into thehouse.And they have found our address not because they looked it up in the"books that were opened" at the last judgment before the great white throne(Rev. 20:12) - not because they examined our records and found us sociallyacceptable-butonlybecauseheshowedthemournamesinthe"otherbookthatwasopened"(Rev.20:12,again):theLamb'sbookoflife.

Doyousee?Ifhehadlookedusupinthosebooks,wewouldallhavebeenjudged according toourworks (Rev. 20:12, still), and the eternal parrywouldneverevenhavecomedownourstreet.Butbecausehelookedusuponlyinthebookbecausehecametosaveandnottojudge,becauseintheLamb'sbookweareallokay,allclothedwithhisrighteousness,alldrawninfalliblytohimselfbyhisbeingliftedupindeathandresurrection-becauseofthatandonlybecauseofthat,hefindsthedoorofeverylastoneofusandlandsthepartyonourporch.Allwehavetodoissayyestohimandopenthedoor.Wedonothavetoearntheparty;wealreadyhavetheparty.Wedonothavetounderstandtheparty,orconjure up good feelings about the parry; we have only to enjoy the party.Everything else: the earning, the deserving, the knowing, the feeling - ourrecords, our sins, even our sacred guilt - is irrelevant. "Noman,"Luther said,"canknoworfeelheissaved;hecanonlybelieveit."Andhecanonlybelieveit

becausethereisnothingleftforhimtodobutbelieveit.Itisalreadyhere.Thereisthereforenownocondemnation.TheLighthascomeintotheworld.

Evenatthejudgment,therefore,thegraciousLight-thePhoshilaronisstilltheonlygameintown.WhentheLambstandsatthedoorandknocks,onlyaninveteratenonsportwouldsay,"Darkness,anyone?"

CHAPTERTHREE

DeathastheEngineofJudgmentTHEMANBORNBLIND

THEGOODSHEPHERD

JESUSONDIVORCEANDCELIBACY

JESUSANDTHELITTLECHILDREN

THERICHYOUNGMAN

orme,theparablesofjudgmentbeginatMatt.19:1(Alandno.251)-thepointatwhichtheMattheanaccountofJesus'finalministryinJudeasupersedesthe Lukan account of his last journey from Galilee to Jerusalem (Luke 9:51-18:34;Aland nos. 174-237).Nevertheless, the intervening passages (John 7:1-10:21) that Aland includes at nos. 238-250 deserve at least a few words,especially inviewofmycomments in theprecedingchapteron the Johannineviewofjudgment.

This lengthysectionof theGospelof Johndealswithavisit Jesusmade toJerusalemforthefeastofTabernacles,anditbuttressesnicelywhatIhavebeentryingtoestablishasthegistofhisteachingaboutjudgment.Inbriefestoutline,it goes as follows.At John7:1, Jesus is inGalilee (ashe is inMatt. 19:1 andLuke9:51).HisunbelievingbrothersurgehimtoleavethereandgotoJudeainorder to make a public demonstration of his ministry at the feast; but Jesusrefuses,sayinghistimehasnotyetcome.Afterhisbrothersdepartwithouthim,though,JesusgoesuptoJerusalemsecretlyandremainsinhidinguntilthefeast

is abouthalfover, atwhichpointhebegins to teachopenly in the temple.HechargestheJudeanauthorities(John7:14-39)withnotkeepingthelawandwithtryingtokillhim;they,inturn,accusehimofhavingademon.Sinceheknowstheydonotseriouslythinkheiscrazybutratherarefuriousoverhisheterodoxassertions of authority - particularly over his healing of a sick man on thesabbath (John 5:9) - he flaunts that healing and tells them not to judge (mekrinete)byappearancesbuttojudgerightjudgment(dikaiankrisin).Thecrowdslisteneagerlytoall this,butthechiefpriestsandthePhariseessendofficerstoarrest him. Still, nothing happens at this point: the officers, just as impressedand/orconfusedbyJesusasthecrowdsare,returntotheirsuperiorswithouthim.The authorities then debate the issue among themselves (John 7:40-52;fascinatingly, it is Nicodemus, the Pharisee whose visit to Jesus evoked thediscourseinJohn3:16ff.,whostandsupanddefendshim),andthearrestschemegoestemporarilyintoabeyance.

Jesusthenspeaksagain(John8:12),callinghimselfthelightoftheworldandsaying,"Hewhofollowsmewillnotwalkindarknessbutwillhavethelightoflife."(Imakenocommenthere:thecongruenceofthisentirepassagewithwhatIhavesofarsetforthinthisbookshouldbeobvious.)Heaccusestheauthoritiesonceagainofjudging(krinete)accordingtotheflesh,butinsiststhathehimselfjudges(krino)noone.Yetevenifhedoesjudge(krino),hesays,hisjudgment(krisis)istrue(alethes)becauseitisnothinglessthanthejudgmentoftheFatherhimself.TheJudeanauthoritiescontinuetobaithim,buttheystilldonotarresthimbecause,asJohnsays,"hishourhadnotyetcome"(8:20).Jesusthensaysplainly (8:26-28) that he has much to say about them and much to judge(krinein),butthattheywillunderstanditallonlywhentheyhave"lifteduptheSonofman"-thatis,onlyathisultimate,graciousactofjudgment,namely,thecrucifixion.Atthesewords,oddly,manybelieve(episteusan)inhim(8:30-36),andJesusassuresthemthatiftheycontinueinhisword,theywillknowthetruth(aletheian) conveyed inhis being liftedup, and that that truthwillmake themfree.

Still, Jesus' argumentwith the authorities continues (John 8:3747).He saystheyareseekingtokillhim,butthatiftheywerethechildrenofAbraham,theywould not act in such an un-Abrahamic way; they object that they are so

Abraham's children - andGod's too, for thatmatter.He says they are of theirfatherthedevil(8:48-59);theysayagainthatheistheonewhohasademon.Herepliesthatheisnotpossessed- thathedoesnotseekhisownglory-butthatthereisOnewhodoesseekit,anditisthatOnewhowillbetheultimatejudge(hokrZnOn).ButthenJesussolemnlydeclares,"Ifanyonekeepsmyword,hewill never see death" (8:51). They say that proves he has a demon: evenAbrahamandtheprophetsdied;whodoeshethinkheis?Jesussaystheysimplyhave not knownGod and he adds that Abraham himself, as a matter of fact,"rejoicedtoseemyday."TheysayheistooyoungtohaveknownAbraham;hesays, "beforeAbrahamwas, I am." They try to stone him for blasphemy; he,mysteriously,hideshimselfandgoesoutofthetemple(8:52-59).

Thenextpassageaftertheseexchangesaboutjudgment,light,anddeathisthevividJohannineaccountofJesus'actedparableoftheHealingoftheManBornBlind(John9:1-41;Alandno.248).Oncemore,Jesusrecurstothethemethatheisthelightoftheworld;andonceagain-practicallytheminuteafterherestoresthe man's sight - the objections of the Pharisees resume in full force. Theypositivelygrillboththemanandhisparents,tryingtoprovethehealingafraud.Intheend, though,whenJesusdelivershisperorationtothehealing(9:39),hedoessobytyingtogether,yetonemoretime,thethemesofjudgmentandlight:"For judgment(krima)Icameintotheworld,"hesays,"that thosewhodonotseemaysee,andthatthosewhoseemaybecomeblind."

Then,inJohn10:1-18,hegoesontotietheknotbetweenjudgmentanddeath:hespeaksofhimselfasthegoodshepherdwholaysdownhislifeforthesheep.Heproclaims,inotherwords,thathisdeathistheoperativedevicebywhichthereconcilingjudgmentofGodworks- that thecrucifixionisGod'slastwordonthe subjectof sin, the final sentence thatwillmake theworldone flockunderonegraciousshepherd.Nevertheless,asJohnnotesintheconcludingparagraph(10:1921)of thisentire section, thenet resultofeverythingJesushassaidanddone at the feast of Tabernacles is a continuing division among the Judeanauthorities. Some still say he is possessed; others are disposed to take himseriously.ButthosewhofavorgettingridofJesusareabouttoprevail.Thelongnarrationhasadmirablyadvancedtheplot:afteronlyafewmoreconfrontations- and in particular after the raising of Lazarus from the dead (11:1-53) - the

authoritieswillbereadytoarresthimasathreattopublicsafety.Becausetheylove darkness more than light, they see Jesus' preaching of judgment onlythrough thedarkglassesof their fear thathewillprovoke theRomans to takeactionanddestroyboth the templeand thenation.AsCaiaphas thehighpriestlater says inunwittingprophecy (11:50), theydecide that "it is better thatonemandieforthepeoplethanthatthewholenationperish."AndsoJohnhimselftiestheultimateknotinthisparadoxicaltapestryofjudgment:eventhoughtheywill not accept the light that Jesus brings them, their very effort to extinguishthatlightonthecrosswillbecomeaninstrumentofgrace.Eventheythemselves,therefore,willhave insomesense"done the truth": theirworstwillhavebeendoneintheLightthatbringseverythingtoitsbest.

Withthatmuch(orthatlittle)saidabouttheJohannineintermezzo,itistimeto return to Matt. 19: 1. Jesus, as I noted, is in Galilee; but he departsimmediatelyfortheregionofJudeabeyondtheJordanandlargecrowdsfollowhim.This passage corresponds, of course,withLuke9:51,where Jesus leavesGalilee to begin his last journey to Jerusalem. But in Luke, it takes manychapters-nine,infact,alldevotedtotheparablesofgraceIhaveexpoundedinTheParablesofGrace-toreachthepoint(Luke18:18)thatMatthewarrivesatonlyverseslateratMatt.19:16.Atfirst,therefore,itmightseemthatthereisalarge discrepancy here between the Lukan and the Matthean chronologies.Nevertheless,itispossibletoarguethatLuke'sninechaptersdonotrepresentaslong a timeperiod as they seem to.Sinceonly two sabbaths (Luke13:14 and14:1)arerecordedin thewholesection, it justmightbethat theentirepassagerepresentsaspaceof threeweeksor less.If that isso, it fits innicelywithmychoiceofcolorsfortheparablesofgraceandtheparablesofjudgment.BecauseinbothMatthewandLuke,wearenowverynearlyuptoPalmSunday(itoccursinLuke19andMatt.21):weare,inshort,onlydaysawayfromJesus'deathandresurrection.Accordingly,justasJesus'certaintyofanearlycrucifixioncoloredtheparablesofgracewiththepurpleofpassionanddeath,sothatsamesenseoftheimminenceofthecrossproducesthewhiteheatoftheparablesofjudgment.

Asamatteroffact,thereisevenanimageinScripturethatcorroboratesthisdominance of death over the parables. In the Lukan account of thetransfiguration(Luke9:28-36),MosesandElijahappearingloryandspeakwith

Jesusabouthisexodos(thatis,hisdeathandresurrection)whichhewasabouttoaccomplish(henemellenpleroun)inJerusalem.Doyousee?ItisasifJesushasgoneuponthemountaintoconsultnotonebuttwodoctors-twospecialistsinthedispensationofthemystery-whotellhimhehaslessthanamonthtolive.Fromthatpointon,therefore,hismindhasonlyonethinguppermostinit:deathandresurrection.Tomywayofthinking,thathastwotremendousconsequencesforthestudyoftheparables.Notonlydoesdeathresurrectionbecomethemostlikely leitmotiv the sovereign recurring theme - inhiscompositionofboth theparables of grace and the parables of judgment; it also becomes (or shouldbecome)theprincipalinterpretativedevicefortheirexposition.

I note those consequences here for a reason. At this point in the Gospelnarrative,allthreesynopticwritersaredoingtwothings.Principally,ofcourse,they are preparing to head into the passion/resurrection narrative which, as Ihavesaid,istheterminusadquemofallfourGospels.Butincidentally,theyarealsotryingtoworkintheremainingbitsandpiecesaboutJesustheyhavenotsofar included.Theyhaveonhand,as itwere,aslimpacketof indexcardswithunusedwordsandactionsofJesusnotedonthem,andtheyareconcernedtoputcheck marks on as many of them as possible. Accordingly, as I come in thecourseofmyexposition towhat seems tobeextraneous,or at least arbitrarilyinsertedmaterial(whichIshalldoveryshortlyindeed,inMatt.19:3-12),Ishallmakeeveryefforttogiveitadeathresurrectioninterpretation.AndIshalldothaton twogrounds.The first is that Jesus (with the crossuppermost inhismind)maywellhavesaidordonetheverythingstheGospelwritersattributetohimatthose very points in his ministry. The second is that even if he did not, thewriters themselvesmaywell have inserted themwhere they did for the samereason:theymayhaveseen, intheseapparentlymoralisticorotherwiseout-of-synchpassages,adeathresurrectioncoloringthatwarrantedtheirinclusion.

In any event, Matt. 19:3-12 becomes the first instance of a seeminglyirrelevant passage that turns out, on examination, to bemore germane than itlooks.SomePhariseescometoJesusandaskhim(peirdzontesauton:temptinghim,puttinghim to the test) a leadingand trickyquestion. "Is it lawful," theyinquire,"foramantoputawayhiswifeforanyandeveryreason?"Itisnotclearfrom the text justwhy theyput thequestion thisway.Perhaps themost likely

interpretationisthattheysuspectedJesusofbeinga"liberal"aboutthelaw(hedid, after all, break the sabbath) and hoped he would say somethingincriminatinglylooseonthesubjectofmatrimony.

Whatever their reason, Jesus comes back at them with a reply that isdevastatingly strict. Quoting Genesis, he attacks them for the very tamperingwiththelawofwhichtheyhopedtoconvicthim.BythedecreeoftheTorah,hetellsthem,amanandhiswifeareone;whatthereforeGodhasjoinedtogether,letnooneputasunder.Jesusknows(seeMatt.5:31) that theyhavelongtakenthe view that giving a wife a "letter of putting away" (an apostdsion) waspermissible-thattheinconvenienceofthelawcouldbemitigatedincaseswheretheinconvenienceofthewifebecameexcessive.Andsureenough,theytakethebait.TheyquotetheTorahbackathimfromDent.24:1:"Whythen,"theyask,"didMosescommandustogiveawifewhoisputawayaletterofapostasiou?"But Jesus, shrewd rabbinical controversalist that he is, is ready for them. "IquotedfromGenesis,"hetellsthem,"andsinceGenesiscomesfirstintheTorah,thatmeansthatmyquoteshowsGod'sintentionfromthebeginning.Whatyougave me from Deuteronomy comes later: it's nothing more than anaccommodation to your resistance to the truth (ten sklerokardian hymon, yourhardnessofheart)."

Jesus then adds a verse that has always been one of themost difficult andproblematicalinScripture:"AndIsaytoyouthatwhoeverputsawayhiswife,except for harlotry (me epi porneii), and marries another, commits adultery"(Matt.19:9).Ihavenothingtosayaboutthisso-calledMattheanexception,otherthantonotethatitisindeedanexception.Foronething,itisatoddswiththerestofwhatJesusissayingatthispoint(theparallelpassagesinMark10:11-12andLuke16:18offernosuchexceptiontotheuncompromisingstrictnessofhisreply to the Pharisees); for another, the church's occasional, and foolish,enactmentofit intocanonlawhasservedalmostnopurposebeyondprovidinganexcuseforcashieringmarriagesthatalittleChristianforgivenessmighthavesaved.Becausewhateveritmeansandwhereveritcamefrom,thephraseitselfisexceptionally ill-suited to its context. Throughout this passage, Jesus isintentionallytakingahardline;thereforeitispreciselythehardnessofhisreply,notthisinconsistentexceptiontoit,thatmustoccupytheinterpreter'sattention.

What then is my interpretation? Simply this. Jesus is zeroing in on thePharisees'desiretoestablishtheirownrighteousness-tobewinners,successfulliversof lawfullives-bywhittlingthelawdowntothesizeoftheirownless-than-successfulobedience.Butthat,hetellsthemineffect,justwon'twash.Thelaw still stands in all its righteous, unflinching obligation.And he goes on toimplywhatPaulwastosaylaterandmorefullyinRomans,namely,thatiftheytaketheirstandonthelawtheywillsimplybecondemnedbythelawbecausenoonecaneverreallykeepit.Butnottoworry,hetellsthemineffect;becauseifyoutakeyourstandonmysavingcross-ifyouwillonlybelievemewhenIsayIcamenottojudgebuttosave,nottoexaminerecordsbuttoerasethem,nottoenforcethechargescontainedinthelawofcommandmentsandordinancesbuttonailthemalltomycross(Eph.2:15;Col.2:14)-thenyouwillbeoutofthecourt system forever. For you will have taken your stand on the truth aboutyourself-onthetruththatallyourdeeds,whatevertheywere,weredoneinthelightofmyabsolvingdeathandresurrection-andthattruth,byyoursimpletrustinmywordthatitisalreadytrue,willmakeyoufree.

Doyouseewhatthatmeans?Itmeansthatwearesavednotbyoursuccessesbutinandthroughourfailures-notbyourlivesbutinourdeaths.Forourso-called lives and our vaunted successes cannot be saved. They are nothing butsuits of obsolete armor, ineffective moral and spiritual contraptions we haveclimbed into to avoid facing the one thing that can save us: our vulnerability.JesusisnottheleastbitinterestedinsavingthePresidentoftheUnitedStatesortheArchbishopofCanterburyortheDuchessofKent;heisnoteveninterestedinsavingtheFatherofSixChildren,ortheMotheronWelfare.Hedoesnotcarebeansaboutthetitlesandrolesweassigntoourselvesinoursuccesses,anymorethanhecaresbeansaboutthenameswecallourselvesinourfailures.Itisushesaves,notourlives.Itisthepersonhediesfor,notthesuitofclothesinwhichthepersonhidesfromthebaretruthabouthimself.Hedoesnotsaveyouormeaswedressourselvesupathighnoononagoodday;he savesusonlyaswestumblenakedanduncombedfromlumpymattresstocoldshowerafteralong,hardnight-as, thatis,welimpinfaithfromthebedofourdeath, throughthebloodofthecross,tothejoyofhisresurrection.

IfyoufindthatabitmuchtowringoutofJesus'obiterdictaonthesubjectof

matrimony,youhaveplentyofcompany.Itisn'tonlyyouandthePhariseeswhofoundlessinhisremarksthanIclaimtohavediscovered.Jesus'ownbestfriendsarewithyoualltheway.InMatt.19:10-12-afterthePhariseeshavepresumablywalkedoffindisgust-thedisciplesproceedtomisshispointbyacountrymile."Geewhiz,Lord,"theysaytohimineffect,"ifthat'showtoughyourmarriagestandardsare, shouldn'twe justadvisepeoplenot togetmarriedatall?"Theirliteral minds, you see, have gone to the only destination they can think of.celibacy. But Jesus refuses to let them stay there. He does the old,masterteacher's trick of dividing himself in two and quietly crouching downbehindthembeforeshovingthemoverfromthefront-andthenhesendsthemsprawling. "Dummies!" he says to them. "Haven't you heard what I've beensaying?Notgettingmarriedisnosolutioneither.That'sjustmorefiddlingwiththelaw-moreofthesame,sillybusinessoftryingtowinthegamebyshavingtherules.Don'tyouseethatI'mnotgoingtosavewinnersatall?Besides,whowould volunteer for the job of being eunuchs like that just to make a moralbuck?Only onemore little club of loserswho thought they had figured out away of winning - only a bunch of select typeswhowere either bornwithoutcojonesorcutthemoffbecausetheythoughtthatsociety,ormaybeevenGod,haddecideditwasaneatidea.Well,ifyoulikethatsortofthing,morepowertoyou; me, I've had it with all these private success clubs and their niftyadmissions requirements.What I'm into now is a catholic salvation: one that'sgoing to work on failure only one that's going to include the whole worldbecause the only thing it's going to needwill be the one thing that everybodyhas,namely,death.Notlife.Notsuccess.Andcertainlynottheabilitytodrawtosomemoralinsidestraight.Justthecojonestoadmitthetruththatthey'redead,andtotrustmetotakecareofeverythingelse."

That,Igather,youfinallyfindabitmorethantoomuch.Iapologize.Butnotformyself alone. I had help: Jesus, after all,was the onewhobrought up thesubject of castration to begin with. Relax, though: time now for a return toseemlinessonbothourparts:Jesus'BlessingofLittleChildren(Matt.19:13-15).

Thebriefaccountofthisoften-portrayedepisodeisfoundinallthreesynopticGospels.Moreover, it is present in all three in the same context: it occurs notlongbeforePalmSundayandGoodFriday.Therefore,inlinewithmyprinciple

that what was uppermost in Jesus' mind should be uppermost in ours as weinterprethim, Iaskyou to setasideall the sentimentalVictoriandepictionsofthisepisode thatyoumayhave inyourheadand thinkabout it solely in termsofJesus'deathasthegraciousjudgmentrenderedbytheLightoftheworld.

ForVictoriansentimentalityispreciselywhatall thoseintellectuallyloosey-gooseypicturesofJesusblessingamixedbagof tiny tykesareactuallyabout.Themodernworld'swishfulviewofchildhoodasablessed,innocentstate-andthusofchildrenasfundamentallyunfallencreatures-isalate-nineteenth-centuryinvention. Prior to that time, children were not only seen (wisely) as no lesssinful than anyone else; they were also seen (sadly) as imperfect, sawed-offadults who needed little more than to have their imperfections beaten out ofthemandtheireducationbeatenintothem.Childrenwereseenaslosers,inotherwords-andchildhoodwasconsideredastatethatnosanechild(oradult)wouldchoosetostayinforoneminutemorethanwasnecessary.

I bring that up again (I made the same point in my previous book, TheParablesofGrace)becauseitiscrucialhere.JesusisnotsimplybeingthegentleScoutmasterinthispassage;heseesanopportunitytomakeadeath-forgiveness-judgment-lightbuckandhetakesit.Watch.

"Children (paidia) were brought to Jesus," Matthew says (19:13), "that hemightlayhishandsonthemandpray."Sofar,sogood.Butthenthedisciples-sharing the perennial, pre-Victorian view that children are little losers withwhom the Important Rabbi should not be bothered - rebuke the people whobroughtthem."C'mon,"theyseemtobesayingtotheimportunateparents,"getthesekidsout of here; theMaster hasbigger fish to fry."But Jesus, in effect,rebukesthem(19:14)forbeingthesamethickheadedpoint-misserstheyhadjustbeenon thesubjectofeunuchs.Little losers,he tells them- the last, the least,andthedead(ofwhichchildrenaretheperfectparadigm)-arewhathisplanofsalvationisallabout."Let(dphete) thechildrencometomeanddonothinderthem," he says, "for to such belongs the kingdom of heaven."Butwhat he isthinkingis,HowmanytimesdoIhavetosaythis?Howlongisitgoingtotakeyou to catch on to the fact that I don't work with winners? I am not in thebusinessofsavingpeople'squestionablysuccessfullives.Iaminthebusinessof

beingalosermyselfandofofferingthem,inmycrucifixion,achancetoturntheabsolutelycertainunsuccessoftheirdeathintopuregold.SowhatamIgoingtodo now? I am going to show them, that's what. Right now.With these verychildren.Andso,asMatthewnotes,"helaidhishandsonthemandwentaway."

Notice thedetailsof theaccount.Thewordheuses to rebuke thedisciples,"Let (aphete) the children come ... ," is one of themost weighty in the NewTestament.Theverbaphienai(root,aph;noun,aphesis)isnotonlytheordinarywordforlet,permit,allow,suffer,dismiss;itisalso,intheotherhalfofitsmanyuses, theordinaryword for forgive. It is theword Jesususeswhenhehas thefarmer in the parable of the Wheat and the Weeds tell the servants to "let(aphete)bothgrowtogetheruntil theharvest";it isthewordheuttersfromthecrosswhenhesays,"Father,forgive(aphes)them";anditisthewordhetellsustousewhenweprayhisprayer:"Forgive(aphes)usourtrespassesasweforgive(aphekamen) thosewhotrespassagainstus."Theword, inshort,carrieswithinitselfaprofoundpunbywhichforgivenessandpermissionconstantlydogeachother'ssteps.EvenifJesusdidnotintendthepun,therefore,itstilllurksinthepassage at hand by the inspiration of the Spirit - and it tempts the interpretermightily.

But that isnotall.Therebukeisalsoa judgment."Let thechildren(paidia)come"isacondemnationofallthose-disciples,Pharisees,you,me-wholovethedarknessofoursuccessmorethanthelightoffailurethatstreamsfromtheHolyChild(pais:Acts4:27).Thejudgment,yousee,ispreciselywhatJesussaiditwas in John3:19: that the light of death and resurrectionhas come into theworldbut thathardlyanyonewants itbecauseweareallbusyrubbing thewetsticksofourlivestogetherinthedark.Gracedoesn'tsell;youcanhardlyevengiveitaway,becauseitworksonlyforlosersandnoonewantstostandintheirline.Theworldofwinnerswillbuycaselotsofmoraladvice,grossesofguilt-edgedprohibitions,skidsofself-improvementtechniques,andwholetruckloadsof transcendental hot air. But it will not buy free forgiveness because thatthreatenstolettheriffraffintotheSupperoftheLamb.Andthereforetheworldofwinnersisjudgedalready(edekekritai,John3:18)becauseitwillnotbelieveinthenameoftheonlybegottenChild(pais,again:Acts4:27)whomGodraisedfrom the dead - in the Loser of God who, in the fullness of his permitting,

forgiving love,goesaheadand layshishandsonabunchofgrubby littlekidsandsays,"There!That'swhatIhaveinmind."

SotheBlessingoftheChildrenbecomesanactedparablesecondtonone:aparable of grace and forgiveness and light - and a parable, above all, of theinescapable judgment that Mercy pronounces on a world that won't even putmercy on the bottom of its list. In addition, though, it becomes the totallyapposite, utterly logical preface to the next passage in Matthew, namely, theactedparableoftheRichYoungMan.

This episode (Matt. 19:16-22) likewise appears in all three synoptics.MatthewandMarkidentifythemanwhoeagerlycomestoJesusasyoungandrich -ayuppie if thereeverwasone.Luke introduceshimsimplyas "a ruler"(archon) and leaves the reader in the dark as to his age. In any case, they allagreeon thequestion that thisgo-getterhas inmind (I conflate the accounts):"GoodTeacher,"heasks,"whatgooddeedmustIdotoinheriteternallife?"Theman,yousee,isalreadyasuccessasfarasthisworldisconcerned.Butnow...well, let us supply himwith some adapted lines fromAuden's Caliban to theAudiencetofleshouthisinnermostthoughts.

Hefeelsacall tohigher,finer things."Oh,yes,"hesighs,"IhavehadwhatonceIwouldhavecalledsuccess.Imovedthevicesoutofthecityintoachainof reconditioned lighthouses. I introduced statistical methods into the LiberalArts. I revived thecountrydancesand installedelectricstoves in themountaincottages.Isaveddemocracybybuyingsteel....Buttheworldisnobetteranditisnowquitecleartomethatthereisnothingtobedonewithsuchashipoffoolsadriftonasugarloafseainwhichitisgoingverysoonandsuitablytofounder.Deliverme,dearTeacher,fromthetantrumsofmytelephonesandthewhispersof my secretaries ... deliver me from these helpless agglomerations ofdishevelled creatures with their bed-wetting, vomiting, weeping bodies, theirgiggling, fugitive,disappointinghearts,and theirscrawling,blotted,misspelledminds, towhomIhavesofoolishlytriedtobringthelight theydonotwant ...translate me, bright Angel, from this hell of inert and ailing matter, growingsteadilysenileinatimeforeverimmature,tothatblessedrealm,sofarabovethetwelve impertinent winds and the four unreliable seasons, that Heaven of the

ReallyGeneralCasewhere,torturednolongerbythreedimensionsandimmuneto temporal vertigo, Life turns into Light, absorbed for good into thepermanentlystationary,completelyself-sufficient,absolutelyreasonableOne."

Nowdoyouseetheman'sproblemasJesussawit?Thisfellowisawinnerwho will not give up trying to win. To be sure, he has gotten beyond mereworldlywinning toadesireforSomethingBetter;buthecannotfor the lifeofhimimaginethepursuitofthatSpiritualSomethingbyanyothermeansthanstillmorewinning.Heissuretheremustbetechniquesformakingaspiritualprofitjustastherewereformakingatemporalone,andhehascometoJesustostudythem.

Jesus, however, has his number. "What'swith all this talk about good?" heaskshim(Matt.19:17)."Nobody'sgood,andnobody'sgoingtobe.MaybeI'mgood;butmygoodnesslookssomuchlikebadnessthatpeoplecan'tevenstandthethoughtofit.AndGod,ofcourse,reallyisgood,butnotinanywayyoucanhope to imitate.So justknockoff thisgoodness routineand listen towhat I'mtryingtotellyou."

Time to shift foramomenthere toMark10:19andLuke18:20.Matthew'sversionofwhatJesussaysnexthasanelementofunparadoxicalmoralisminit-anelementthattheothertwoGospels(withgreaterlogic,Ithink)leaveout.Forwhat I think Jesus sets out todo after saying that goodness eludesus all is tochallenge the young man. He wants him to take an honest look at just howsuccessfulhehasactuallybeenatpracticingthegoodnesshethinksistheanswertohisproblems. Inotherwords (if youwill pardon the anachronism), Jesus ishopingforalittlePaulineinsightfromhim-hopinghewillseethatthelawcansavenoonebecause the lawcanbekeptbynoone.Sohesays tohim,"Hey!Youknowthecommandments: `Don'tkill;Don'tcommitadultery;Don't steal;Don't bear false witness; Don't defraud; Honor your father andmother.'Whydon'tyou takea reallygood lookat them?"Jesus,yousee, ishanding therichyoung man a straight-line. And the yuppie is supposed to respond withsomething like, "Oh, I get you: I haven't really been a winner even at thosethings,sowhyshouldIrunaroundlookingforevenmoregoodthingsIcanbeafailureat?"

Alas,though,thegambitdoesn'twork.Thisyoungmancannotevenconceiveof losing, so he simply cuts Jesus offwith, "Oh, Teacher, I've done all thosethings perfectly ever since Iwas a kid.Why don't you giveme a really hard,grown-up assignment?"But then, asMark says (10:21), "Jesus looked at him,and lovedhim."Youpoor, amiable sap, he thinks tohimself. I likeyou a lot,Harry.Morethanyou'lleverknow.Butitjustdoesn'tworkthatway.Youtrytosaveyourlifelikethat,you'llonlyloseit.Youhavetolose,l-o-s-e,loseyourlifetosaveit.Still,I'llgiveyouashotatwhatImean,justtoproveIloveyou.

And so, with consummate understatement, Jesus gently breaks the GoodNewstohim."Youonlyhavetodoonesimplelittlething,Harry:selleverythingyouhaveandgiveittothepoor.Thatwilltakecareofgettingyourtreasuryofmerits off your back. Then come and followme intomy death." And at thatsaying,Marksays,theyoungmangotverygloomyinthefaceandwentoffinadeep depression because "he had great possessions" - because, that is, he justcouldn'tbearthethoughtofbeingaloser.

Thesaddestpartofthewholething,though,isthatheturnedhisbackontheonlyreallygoodpieceofnewshewouldeverhear,becauseinsomethingunderthreescoreyearsandten,allthatgreatstuffofhis-allthosektematapolld,thosemanygoods,worldlyorspiritual,physicalorintellectual-wouldbetakenfromhimanyway.And sowould all his terrible stuff aswell: thewholepile of hisunacknowledged failures, the ratty tissue of his irretrievable relationships andsecond-rateloves.Allofhisachievements-hissuccessfulvirtuesaswellashissuccessloving vices - would someday go whistling into the ultimate no-winsituation,thefinal,redeemingunsuccessofdeath.Andthenextsaddestpartofitis that in spiteof thisactedparableof theRichYoungMan - in spiteofJesus'clearinsistencethatnowinnerwilleverdoanythingbutlose-youandIgorighton blithely trying towin. If it is not financial success that keeps us from thesavingemptinessofJesusonthecross,itismoralsuccess,intellectualsuccess,emotional success, or spiritual success.We simply will not lose; and withoutlosing,wewillnever,ever,win.

Whichiswhy,intermsofbothMatthew'sGospelandthisbook,itistimetostartafreshchapter.Matthewisheadedforthegreatparableofloserswhowin,

theLaborersintheVineyard(Matt.20:1-16;Alandno.256);andIwanttousehis next section (19:23-30; Aland no. 255: On Riches and the Rewards ofDiscipleship)asabridgetoit.

Soastheysayinbooksdesignedforthelittlechildrentowhomthekingdomofheavenbelongs,turnthepage.

CHAPTERFOUR

ARhapsodyofUnsuccessTHECURSEOFRICHES

THEEYEOFTHENEEDLE

THELABORERSINTHEVINEYARD

ftertherichyoungmanleavesthescene,Jesusmakesaremarkthatneedsmore careful exposition than it often gets. TheGospel accounts (Matt. 19:23;Mark10:23;Luke18:24)differinsomesignificantdetails,soItakethelibertyofgivingyouallthree.InMatthew,hesaystohisdisciples,"Amen,Isaytoyou,it will be hard (dyskolos) for a rich man (plousios) to enter the kingdom ofheaven."InMark,he"looksaround"andhesaystothedisciples,"Howharditwillbeforthosewhohaveriches(hoitdchrematagoods-echontes)toenterthekingdomofGod."ButinLuke,Jesus"looksathim"(thatis,attheyoungmangoing sadly into the sunset of his successful life) and he says, to no one inparticular, "How hard it is for thosewho have riches [thewords are identicalwithMark'sversion]toenterthekingdomofGod."

Onthewhole,Iamdisposedtosoft-pedaltheMattheanaccountatthispoint.I findMarkmore convincingas far as thewordsofJesus are concerned, and Ithink Luke is more nearly right about the stage business with which Jesusdeliversthem.InallthreeGospels,ofcourse,thissayinghasjudgmentalaspectsnotonlyonitsfacebutalsoinitsgeneralcontext,namely,aspartofthebuilduptoHolyWeek and to the specific parables of judgment that Jesuswill deliverbeforehisdeath.ButinMatthew,itseemsnotonlyjudgmentalbutunfairlyso:"Amen, I say to you, it will be hard...."When the saying is put that way, it

soundsasifJesusislittlemorethananewMosesissuinganewandharsherlawto theeffect that themerepossessionofwealth isoffensiveenough towarrantexclusionfromthekingdom.Hiswords,inshort,seemabittoosermon-on-the-mountishforthislateinhisministry.(NotthatIthinkthateitherthesewordsorthe Sermon on the Mount must necessarily be taken simply as legislationimposinganewmorality;eveninMatthew,botharemoreparadoxicalthanthat.It'sjustthattheprescriptivetonehegivesthemtacticallyshovestheinterpreterintoalegalisticcorner.)

Intheothertwosynoptics,though,Jesus'wordssoundmorelikelamentthanlaw."Howhard it is ..." isnotanedict that says, "Iwillmake it toughon therich"; it is a sad, loving commentary on how tough the rich make it forthemselves.Itisindeedajudgment;butitisajudgmentthatispreciselyparalleltohislamentoverthecityinMatt.23:37-39andLuke13:34-35:"0Jerusalem,Jerusalem,killingtheprophetsandstoningthosewhoaresenttoyou!HowoftenwouldIhavegatheredyourchildrentogetherasahengathersherbroodunderherwings,andyouwouldnot!Behold,yourhouseisforsaken!"Itisajudgment,in otherwords, utterly in linewith the principle of inclusion before exclusionthatIsetdownattheoutsetasthekeytotheparablesofjudgment:itisgracious,loving acceptance mourning the rejection of acceptance. Jesus has alreadyincluded both the city and the rich youngmanwithin the grace of his savingdeath: except for their own selfestrangement, both are loved and both areuncondemned.Itisonlytheirrejectionofhisacceptance-which,pleasenote,isthesoleGospelbasisforcondemnation-thatputsthemindarknessratherthanlight.

ButthatisnottheonlyreasonIpreferMark'sandLuke'srecountingofwordsand stage business at this point; I also think that their versionsmake the bestsenseofthenextremarkthatallthreeGospelwritersassigntoJesus,namely,"Itis easier for a camel to go through the eyeof a needle than for a richman toenterthekingdomofGod."

It is common expository practice to suggest that in these words Jesus isreferringtosomeactualnarrowgateorpassagewayinthecityofJerusalem.Ifthat is so, themeaning is plain enough: a fully loaded camel,with bundles of

goods strapped to its sides, cannot get through the Eye of the Needle Gatewithoutbeingunloaded;likewise,arichyoungmanhastogetridofhisbaggagebefore...etc.Still,thepassagemakesjustasgoodsenseifitistakenasplainoldOrientalhyperbole:justasyoucan'tstuffacamelthroughanopeningdesignedtotakeonlyathread,soyoucan'tgetsomeonewhohasagreat,fat,successfullife to volunteer to go through the narrow eye of lastness and death. Bothinterpretativegambits,therefore,cometothesamepoint:Jesus'planofsalvationworksonlywiththelast,thelost,theleast,thelittle,andthedead;theliving,thegreat, the successful, the found, and the first simply will not consent to theradical slimmingdown that Jesus, theNeedleofGod, calls for if he is topullthemthroughintothekingdom.

Actually, therefore, thisstrict-soundingpronouncementofJesus turnsout tobemoredescriptivethanprescriptive-asdoagoodmanyothers.InMatt.7:13-14,forexample,hesays,"Enterinbythenarrowgate;forwideisthegateandeasy is the road that leads to destruction (apoleian), andmany there are whotravelit.Butnarrowisthegateanddifficulttheroadthatleadstolife,andfewthere arewho find it."Thesewords, like thewords "howhard it is ... ," haveoften been read as a new,wrenching turn of the law's screw intended to keepnearlyeverybodyoutofthekingdom.Butonawiderandfairerreading,neithertheynortheremarkaboutthecamelandtheeyeoftheneedleshouldbegivensuchaninterpretation.BothshouldbereadunderthegrandrubricofJohn13:22:"I, if I be lifted up from the earth, will draw all to me."Jesus the Needle iswillingtosewupthesalvationofeverylastsonofAdamandeverylastdaughterofEvebythreadingthemintotheeyeofhisdeath-intothespear-woundinhisside, ifyouwill- justasJesustheDivineVacuumCleanerwillsuckeveryonewhoisn'tobsessedwiththewidegateofsuccessrightsmackintothekingdomthroughthenarrowslotofhisfailureonthecross.Accordingly,allwehavetodo is letgo letgoofeverything that isnot the slim threadofour lastnessandlostness,andletgoofeveryefforttowalktheeasyroadofwinning-anduponthatlettinggo,hewilldrawushome.

Thus,whilethesentencehepronouncesonthosewhowillnotletgoisindeedajudgment,itdescribesandmournstheirconditionmorethanitprescribesandgloats over their fate. It is sadder than it is stern, more loving than it is

condemning. "Oh, damn!" Jesus says, stamping a lover's furious foot: "Whywon'tyoucome?Whywon'tyouletmedrawyou?Whydoyouinsistonlovingthedarknesswhenyou'realreadystandinginthelight?Howcanyounotknowthethingsthatbelongtoyourpeace?"(Luke19:42).AndthereforeHell(apoleia,destruction-theultimatedestinationofoverloadedcamelsandfatheadedfindersof thewideroadofsuccess) isasrealas it isunnecessaryandaseternal(so itseems,Godhelpus)astheLovethatwillnotletgoevenofthosewhowon'tstophangingontothesuccessesthataredestroyingthem.ItisaperpetualMexicanstandoffbetweentheLoserwhohaswonitallandtheWinnerswhocannotstandthethoughtoflosing.Itis,inshort,hell.

Thedisciples,however,arenomorereadytothinkaboutsuchthingsthantherest of us are. "They were exceedingly astonished," the Gospel says (Mark10:26),and theysaid tohim,"Thenwhocanbesaved?"But then,Markadds,"Jesuslookedatthem."

Onceagain,thestagebusinessisnolessimportantthanthelines.ThelooksthatJesususesorimpliesinthissceneareworthathousandwords.Helooksatthe young man walking dejectedly away; he looks at the disciples in theirincomprehension; and all the while, in his mind's eye, he looks at his ownimpendingdeath.Moreover,ineveryoneoftheselooks,theattentivewatcheroftheplaysensesthesadwrathofhislove.Perhapsforthefirsttime,Jesushintsathisgrowingrealizationthatwhatheisaskingoftheworldissimplytoomuch-thatitreallyisanimpossibleinvitation."You'reright,"hesaysafterhehasheldthelookfortheextrabeatneededtoconveyaninwardresignation;"withmen,this is impossible" (Matt.19:26).Grace,he realizes, is the last thing theworldwillbuy.

Butgrace,healsorealizes,istheonlythingthatwillworkontheworldasitso sadly is. "An eye for an eye"won'twork because all it does is double thenumberof eyeless people.Retributionwon't take evil out of theworld; itwillsimplyperpetuateitinspades.Ajudgmentthatworksonlybypunishingsinnersandrewardingtherighteousproducesallhellandnokingdom:therearejusttoomanysinners,andtherearenorighteous.Theonlythingthat'sgoingtogeteviloutoftheworldisforhimtotakeitintohimselfonthecross-todropitdown

the black hole of his death - and tomake a new creation by the power of hisresurrection. And so after thinking it all through, he adds, "but with God, allthingsarepossible"-eventheimpossibilityofgrace.

Mostofthedisciples,apparently,remainstymiedbyallthis;butPeter-dearolddim,brightPeter-suddenlygetsatleastaglimmerofwhatJesusistalkingabout.Notaclearvision,mindyou,forPetergoesnowherewithitatthispointandheforgetsitalmostcompletelyatthetrialandcrucifixion.ButhedoesseeforamomentthatJesusistalkingaboutlosing,notwinning,asthetouchstoneofsalvation.Hesays(Mark10:28),"Look,wehaveleft(aphekamen!)everythingandfollowedyou."Matthewhashimadd,"whatwillthatgetustherefore?"butsinceMarkandLukeleavethisout,Ithinkwecangivehimcreditforjustatadless denseness than Matthew suggests. However dimly he perceives it, PeterdoessensethatsavinglivesisnotwhatJesusisupto.Hesmells,ifyouwill,thereekofdeath;andhenotices,inawayhenevernoticedbefore,thatitdoesnotseemtobotherJesus-that,infact,Jesusisconvinceditsmellslikeroses.Andthereforewhenhesays,"Wehavelefteverything...,"heisnotjustlookingforapayback. Rather, he is saying - in the very thick of all the impossibilities hisconscious mind perceives - something much more like, "Look, I can't say Iunderstandyou,butI'mwithyoualltheway."Heisanticipating,inotherwords-withjustasmuchsincerityandjustaslittleself-knowledge-whathewillsaylater, shortly before his denial ofJesus: "Lord, I am ready to go with you toprisonandtodeath"(Luke22:33).

Jesus,gratefulforhissincerityandgoinggentlyonhislackofinsight,giveshimasoftanswerwithahardcore.Notbudginganinchfromhisinsistencethatgraceworksonlybyloss,hesaystoPeterandtoallthedisciples(IamfollowingMark 10:29-31 here), "Amen, I say to you, there is no one who has left(apheken)houseorbrothersorsistersormotherorfatherorchildrenorlandsformysakeandfortheGospel,whowillnotreceiveahundredfoldnowinthistime,houses and brothers and sisters and mothers and children and lands, withpersecutions [italicsmine], and in theage tocome,eternal life.Butmany thatarefirstshallbelast,andthelastfirst."

Ishallresist(almost)thetemptationtoreadthoseitalicizedwordsbackinto

thepreceding listofgoods tobe restored"now in this time." I shallnot spendmore than this one sentence reminding you that twentieth-century psychologyhastaughtusonlytoowellthatitispreciselyourpossession,gainedorregained,ofmothers and fathers, children and siblings and stuff, that lies at the root ofmostofourproblems.Isimplypointoutthat,inMark,theawfulnessofsavinggrace-thedreadfulnessofaLovethatwillnottakeusoutofourtroubles,butinsteadinsistsonsavingusinandthroughthem-issuccinctlyconveyedbythephrase "with persecutions." The other two Gospels, of course, introduce thatawfulnessjustasdefinitelywhentheyquoteJesus'wordsaboutthefirstandthelast;buttheydosooutoftheblue,asitwere,withoutthepreparationthatMarksupplies.Whytheyleftthemout(both,afterall,hadaccesstoMark)isapuzzle.Matthew,perhaps,feltthattheupcomingparableoftheLaborersintheVineyardmorethanmadeupfortheomission;Luke'sreasonsaresimplyamystery.Inanycase,itistothatveryparablethatMatthewturnsnext;soletmegetstraighttoit,expoundingitastherhapsodyofunsuccessthatI,alongwithhim,takeittobe.

THELABORERSINTHEVINEYARD(MATT.20:1-16)

(ClassroomTeacher'sVersion)

Sinceyouhaveallreadtheassignment...(mucheye-rolling,someguiltylooks)...Ishalltellyouthestoryanyway.

Therewasamanwhoownedavineyard.HisoperationwasnotonthescaleofE&JGallo,butitwasquiterespectable:letusputhimintheRobertMondaviclass. We first see this gentleman on the evening of the second Sunday inOctober.Septemberhasbeenaperfectmonth-hotanddry,bringingthegrapesto200Brix-buthismeteorologicalservicetellshimthattheweatherisabouttoturn intocoldsoup.Sowhatdoesour friendRobertdo?Hegetsup first thingMonday morning, goes down to what passes for the local hiring hall andcontracts for asmuchday labor as he canpick up.Unfortunately, every othergrowerintheneighborhoodusesthesameweatherreports,sohehastopromisehigher pay to attract theworkers he needs: $120 for the day is the figure thatfinallyguaranteeshimacrew.

Iseeahandup.Yes,Virginia?

No,Virginia,$120 isnot a ridiculous figure.Adenariuswasaday'spay; Ihavesimplytakenthelibertyofmakingitagoodday'spay.ApennyadaymayhavebeenalrightforthetranslatorsoftheKJV,butthisis2000.

Anyway,Robert loads his crew into a couple of old school buses and putsthemtowork,chop-chop.JustbeforenineA.M.,though,hegetsanotherweatherbulletin.TheyhavemovedthestartofthethreeweeksofrainfromWednesdaybacktoTuesday:hehasoneday,nottwo,togettheharvestin.Outhegoesatnine,therefore-andwithincreasingpanicatnoonandatthree-tohireonstillmorehands.Eachtimehesucceedsinroundingupalltheavailablehelp,givingthemthebynowpracticedlinethatheisRobertMondavi,thefamouspayeroftopdollarwhoisalsoMr.Fairnesshimself:whateverisright,theywillget.

It's ahugeharvest, though,andwithonlyonehour leftbeforedark,Robertrealizeshewon'tgetitinontimewithoutstillmorehelp.Soouthegoesagain,but the hiring hall is closed by now and the village square has only its usualcrowdofup-to-the-minutelosershangingoutinahazeofsmoke.Youknowthetypes: lotsof leather,somegirls (and theirboyfriends)withmoremousse thanbrains,six-packseverywhere,andmusicthatruptureseardrums.What thehell,Robert thinks in desperation: it's worth at least a try. So he walks up to thegroup,ostentatiouslyswitchesofftheoffendingghetto-blaster,andgoesintohisspiel:he'sRobertMondavi;he'sfamousandhe'sfair;theycouldprobablyuseabuck;sowhatdotheythink?Whattheythink,ofcourse,isalsoWhatthehell:whateverhewantsthemtodo,itwon'ttakelong;andwhateverhepays,atleastit'sacouplemoresix-packsforthenight.Offtheygo.

Now then: run yourmind over the story so far. I'm sure you know exactlywhathappenseachtimeoneofthosenewbatchesofworkersgetsdroppedoffatthevineyard.Beforetheypickevenasinglegrape,theymakesuretheyfindoutfromtheworkersalreadyonthejobtheexactperdiemamountonwhichRobertMondavi is basing his chances at theGuinness Book ofWorld Records.Andsince they are - like the rest of the human race - inveterate bookkeepers, theytakethe$120figure,divideitbytwelveandmultiplyitbythenumberofhours

they'llbeworking.Thenandonlythendotheylayhandtogrape,secureintheknowledgethattheywillbegetting,respectively,$100,$70,$40,and$10.

Robert,however,hasasurpriseforthem.Attheendoftheday,heisahappyman.With his best and biggest harvest on itsway to the stemmer-crusher, hefeels expansive - anda little frisky.Sohe says tohis foreman, "Ihaveawildidea.I'mgoingtofillthepayenvelopesmyself;butwhenyougivethemout,Iwantyoutodoitbackwards,beginningwiththelastoneshired."

Onceagain,I'msure,youknowwhathappens.Whenthefirstgirlwithpurplehair gets her envelope and walks away opening it, she finds six crisp, newtwentiesinside.Whatdoesshedo?

No, Virginia, put your hand down. She does not go back and report theoverage;shejustkeepsonwalking-fast.

Butwhenhershirt-open-to-the-waistboyfriendscatchupwithherandtellhertheygot$120, too ...well,dearoldhumannature triumphsagain: theycannotresistgoingbackandtellingeverybodyelsewhatjerkstheywereforsweatingawholedayinthehotsunwhentheycouldhavemadethesamemoneyforjustanhour'swork.

The entail of Adam's transgression being what it is, however, the workerswho were on the job longer come up with yet another example of totallyunoriginalsin.OnhearingthatRobertMondaviisnowfamousforpaying$120anhour,theyputtheirmentalbookkeepingmachineryintoreverseandfloorthepedal.Andwhatdotheythencomeupwith?0frabjousjoy!Theyconcludethattheyarenowabouttobecometheproudpossessorsof,inorder,$480,or$840,oreven-blessyou,RobertMondavi-$1,440.

ButRobert,likeGod,isonlycrazy,notstupid.LikeGod,hehasarrangedfortheirrecompensetobebasedonlyontheweirdgoodnessheismostfamousfor,notonthejustdesertstheyhaveinfamouslyimaginedforthemselves:everylastenvelope,theyfind,hassix(6)twentiesinit;nomoreforthosewhoworkedallday,andnolessforthosewhodidn't.

Which, of course, goes down like Gatorade for the last bunch hired, likedishwater for thenext-to-the-last, likevinegar for thealmost-first,and likehotsulfuric acid for the first-of-all. Predictably, therefore - on the lamebrainedprinciplethatthosewhoaremostoutragedshouldarguethecaseforthosewhoarelessso(wisdomwouldhavewhisperedtothem,"Replyinangerandyou'llmakethebestspeechyou'lleverregret")-thesweatiestandthemostexhausteddecidetogiveRobertahardtime."Hey,man,"theysay;"youcallthisaclaimtofame?Thosepunksoverthereonlyworkedonehourandweknockedourselvesoutallday.Howcomeyoumadethemequaltous?"

Robert, however, has his speech in his pocket. "Look, Pal," he says.(Incidentally, the Greek word in the parable is hetaire, which is a distinctlyunfriendlyword for "friend." In three of its four uses in theNewTestament -here,andtothemanwithouttheweddinggarmentintheKing'sSon'sWedding,andtoJudasatthebetrayal-itcomesoffsoundingapproximatelylike"Buster.")"Look,Pal,"hetellsthespokesmanforallthebookkeeperswhohavegaggedonthisparablefortwothousandyears,"Don'tgivemeagita.Youagreedto$120aday,Igaveyou$120aday.TakeitandgetoutofherebeforeIcallthecops.IfIwant to give some pot-head in Gucci loafers the same pay as you, so what?You'retellingmeIcan'tdowhatIwantwithmyownmoney?I'msupposedtobe a stinkerbecauseyougotyournoseoutof joint?All I didwashave a funidea. I decided to put the last first and the first last to show you there are noinsidersoroutsidershere:whenI'mhappy,everybody'shappy,nomatterwhattheydidordidn'tdo. I'mnotaskingyou to likeme,Buster; I'm tellingyou toenjoyme.Ifyouwanttomope,that'syourbusiness.Butsincetheonlythingit'llgetyouisalousydisposition,whydon'tyoujustshutupandgointothetastingroomandhaveyourself a free glass ofChardonnay?The choice is up to you,Friend:drinkup,orgetout;complimentsofthehouse,orgotohell.Takeyourpick."

Doyouseenow?Jesus'storyoftheLaborersintheVineyardiseverybitasmuchaparableofgraceasitisofjudgment,andviceversa.Itisaboutagracethatworksbyraisingthedead,notbyrewardingtherewardable;anditisaboutajudgment that falls hard only upon those who object to the indiscriminatecatholicityofthatarrangement.OnthepatternofthePhariseeandthePublican,

thisparable takesa flockofdeadducksandmakes themnotonlyequal to thelivewireswhoworkedallday,butalothappierintheend.IfIhadtogivethemaheraldicdescription, Iwould say thatgracecouchant insouciantgrace,gracewith her hair down, grace sprawled on the chaise lounge with a bottle ofchampagne-issinisterontheircoatofarms.Andconversely,onthepatternofthe Prodigal Son, this parable takes a herd of industrious turtles and whacksthemovertheheadwiththebadnewsthatthereisonlyGoodNews:judgmentrampant, therefore, stands dexter on their device - judgment that lights intoeveryonewithauniversalvindicationandthensticksitstongueoutatanybodywhofindsthatmorethanhecantake.

Inthelastanalysis,though,itisindeedthetigerofjudgmentratherthantheladyofgracethatisthemainthemeoftheLaborersintheVineyard:mypurposeinretellingitclassroom-stylewaspreciselytodramatizeitsuniquecontributiontothejudgmentsideoftheequation.Whenthelordofthevineyardfinallylacesinto thebellyachers -whenhe finallygives them, in a rhetorical question, theprecise reason why judgment falls not on the unacceptable but only on thosewhowillnotacceptacceptance-hesays:"IsyoureyeevilbecauseIamgood?"

It is the evil eye, you see - the ophthalmos poneros, the eye that loves thedarknessof itsbookkeeper'sblackink, theeyethatcannotstandtheredinkofunsuccess as it appears in the purple light of grace - that is condemned here.Bookkeeping is the only punishable offense in the kingdomof heaven. For inthathappystate,thebooksareignoredforever,andthereisonlytheBookoflife.Andinthatbook,nothingstandsagainstyou.Therearenodebitentriesthatcankeepyouout of the clutchesof theLove thatwill not let yougo.There is nominimumbalancebelowwhich thegrace that finagles all accountswill cancelyourcredit.Andthere is,ofcourse,noneedforyoutoshowlargeamountsofblackink,becausetheonlyAuditorbeforewhomyoumustfinallystandis theLamb-andhehasgonedeaf,dumb,andblindonthecross.Thelastmaybefirstandthefirstlast,butthat'sonlyforthefunofmakingthepoint:everybodyisonthepayoutqueueandeverybodygetsfullpay.Nobodyiskickedoutwhowasn'talready in; the only bruised backsides belong to those who insist on buttingthemselvesintoouterdarkness.

Foriftheworldcouldhavebeensavedbybookkeeping,itwouldhavebeensaved by Moses, not Jesus. The law was just fine. And God gave it a goodthousand years or so to see if anyone could pass a test like that. But whennobody did -when it became perfectly clear that therewas "no onewhowasrighteous,notevenone"(Rom.3:10;Ps.14:1-3), that"bothJewsandGentilesalikewereallunderthepowerofsin"(Rom.3:9)-Godgaveuponsalvationbythebooks.Hecancelledeverybody'srecordsinthedeathofJesusandrewardedusall,equallyandfully,withanewcreationintheresurrectionofthedead.

Andthereforetheonlyadversejudgmentthatfallsontheworldfallsonthosewho take their standona lifeGodcannotuse rather thanon thedeathhecan.Onlythewinnerslose,becauseonlytheloserscanwin:thereconciliationsimplycannotworkanyotherway.Evil cannotbegottenoutof theworldby rewardandpunishment:thatjustpointsuptheshortageofsheepandturnsGodintoonemorescore-eveninggoat.TheonlywaytosolvetheproblemofevilisforGodtodowhatinfacthedid:totakeitoutoftheworldbytakingitintohimself-downinto the forgettery ofJesus' dead human mind - and to close the books on itforever.Thatway,thekingdomofheavenisforeverybody;hellisreservedonlyfortheidiotswhoinsistonkeepingnonexistentrecordsintheirheads.

Onelastcomment.JustbeforeJesuslaunchesintothepayoutsequenceinthisparable, he says, "opsias degenomenes, when it was evening, the lord of thevineyard said to his steward...." I have an image for that. On Shelter Island,where I used to live, there is an odd local custom. Every Friday evening, atexactlyfiveminutesoffive,thefiresirengoesoff.Foryears,Iwonderedaboutit.Whatwasthepoint?Theytestedthesireneverydayatnoon,soitcouldn'tbethat.Ievenaskedaround,butnobodyseemedtoknowathingaboutit.Thenonedayitfinallydawnedonme:ratherthanruntheriskthatthefestivityoftheruralweekendbedelayedevenoneminutebeyondthedrudgeryoftheworkingweek,some gracious soul had decided to proclaim the party from the top of thefirehouse-the4:55sirenwasthedrinkingsiren.MillerTimeonShelterIsland.

Opsias de genomenes. Heaven is Miller Time. Heaven is the parry in thestreaming sunlight of the world's final afternoon. Heaven is when all therednecks,andallthewood-butchers,andalltheplumberswhonevershowedup

-alltheloserswhonevergotanythingrightandallthewinnerswhojustgaveuponwinning-simplywaltzuptothebarofjudgmentwithfullpayenvelopesandgetdown to theseriousdrinking thatmakes thenewcreationgo round. It isabashthathashappened,thatinsistsuponhappening,andthatishappeningnow-andbythesweetnessofitscassation,itdrownsoutallthepartypoopersintheworld.

Heaven,inshort,isfun.Andifyoudon'tlikethat,Buster(hetaire),youcanjustgoto...well,you'llhavetouseyourimagination.

You'llneedit:thisistheonlybarintown.

CHAPTERFIVE

ResurrectionandJudgmentTHERAISINGOFLAZARUS

ollowingtheAlandchronology,weshiftnowtotheGospelofJohn-andtooneofthemostnotableofallJesus'actedparables,theRaisingofLazarus(John11:1-44;Alandno.259).AsImentionedearlier,therewasalongperiodinthetwentiethcenturywhenJohnwasconsideredoff-limitsasasourceforlegitimateinsightsintothehistoricaldevelopmentofJesus'thought.Thingsarebetternow;but since that prejudice still persists here and there, let me make just a fewobservationsaboutit.

ToadaptwhatCharlesWilliamsoncesaidoftheBookofjob:nomatterwhatthecriticssayabouttheFourthGospel,itisstillpossibletoreaditasanEnglishbook.Iwouldaddthatitisnotonlypossibletodosobutessential:itispreciselytheEnglishversionofJohn'sGospel as it nowstands (or theGreekoriginal, ifyoureadGreek)thatisyourbestcluetowhattheHolySpiritwantedtotellyouwhen he finally said (sometime early in the second century) "Okay, that's atake."

ThenonhistoricalcharacterofJohnhasbeenvastlyoverdone.Thisisnottheplacetogointothematterindetail,butfortherecord,notethefollowing.First,despitecertaintranspositions(theCleansingoftheTempleinparticular),John'schronology ismore explicit, and sometimesmore reliable, than the synoptics.Second, Jesus' dialogues in John are not just theological flights of fancy; theyhave about them a realism - or as Dorothy Sayers put it, a verisimilitude, adramaticreproducibility-thatthesynopticsdonotoftenachieve.Andthird,thepassion narrative in John is both chronologically and geographically more

verifiablethantheaccountsintheotherthreeGospels.

Itissimplymisleading,therefore,toactasifJohnisnothingbutatheologicalrhapsodyungroundedbyanyconnectionwithJesus'actualministry.Everyoneof the Gospels is a theological tract; none of them is the work of a merechronicler. Their several theologies differ, of course, and John's is admittedlylater and "churchier" than the rest. But that is hardly a fatal flaw: Matthew,Mark, and Luke are themselves later than Jesus and every one of them wasproduced in a context of inescapable churchiness. So say goodbye to thefantasized nonhistorical Jesus of an over-theologized Fourth Gospel. Andwelcome to the real world of the assorted but unremittingly theologicaldocumentsbywhichtheNewTestamenthandsustheonlyJesusanyoneknowsbeansabout.

Accordingly,ImakenoapologyforthreadingintheJohannineaccountoftheraisingofLazarushere.IfitsplaceintheoverallGospelsequencecannotneatlybesquaredwiththedifferingchronologiesofthesynoptics,itnonethelessoccursin John at approximately the same point to whichMatthew,Mark, and Lukehave now brought us, namely, the time just before Palm Sunday. Far moreimportant,though,isthefactthatJohn'saccountsquaresperfectlywith-no,thatistooweak:itactuallyhighlightsandgivesmoreconvincingevidencefor-thetone,thesubtext,ifyouwill,thatthesynopticwritershaveestablishedforJesus'wordsanddeedsat this juncture.Becauseif theother threeGospelsshowusaJesus who is working up a head of judgmental steam in anticipation of hisapproaching death, John gives us a vivid picture of the fire under the boiler,namely,thehostilityoftheJudeanauthorities.

InthesectionsimmediatelyprecedingtheRaisingofLazarus(John10:22-42;Alandnos.257-258),weseeJesusprovokingthechargeofblasphemythatwastobethebasisofhistrialandcondemnation.Theauthoritiesgatheraroundhimandask,"Howlongwillyoukeepusinsuspense?IfyouaretheChrist,tellusplainly."Jesusanswersthem,"Itoldyou,andyoudonotbelieve...becauseyoudonot belong tomy sheep.My sheephearmyvoice ... andnoone is able tosnatchthemoutofmyFather'shand.IandtheFatherareone."Atthosewords,theauthoritiesonceagaintrytostonehimforblasphemy;butJesus,afterafew

more altercations and yet another attempt to arrest him, escapes from theirhands,goingawayacross theJordan.Andmanycame tohim,Johnsays,"andbelievedonhimthere."

The persistent effort on the part of the Judean authorities to arrest Jesusdeservessomecomment.Itisbynomeansabsentfromthesynoptics,ofcourse:theplot todestroy(apolesosin)himisnoted inMark3:6andMatt.12:14,and(afterPalmSunday) inMark11:18 andLuke19:47.But it is in John that thespecificword arrest (pidzein, to seize, to catch) is used again and again (John7:30,32,44;8:20;10:39;and11:57).John,accordingly,isthewriterwhomostassiduouslydevelopsthesubtextoftheauthorities'plantoproceedagainstJesusbythelegaldeviceofachargeofblasphemy-andJohnistheonlywriterwhogivesitfullplayatthispoint(10:39and11:57).

Oneothernote,bynowabitoverdue. John'sGospelmakes frequentuseofthephrasehoiIoudaioi-whichcanbetranslatedeitheras"theJews"oras"theJudeans."Asyoumayhavenoticed,Ihaveanumberoftimestakenthelibertyoftranslatingitas"theJudeanauthorities."Granted,translatingitas"theJews"iscertainlyappropriateatmanypointsintheFourthGospel-pointsatwhichitissimplyexplanatory(John7:2:"theJews'feastofTabernacles")ordescriptive("manyoftheJewscametocomfortMarthaandMary").Butwhenittakesonanegativeconnotation-especiallywhenitisusedtoidentifytheplottersagainstJesus-Ifindthattranslationinappropriate,ifnotdownrightmisleading.Idonotthink that the author of the FourthGospel seriously intends to imply that theJews,quaJews,arethevillainsofhisnarrative.Foronething,heoftenuseshoiIoudaioiinacompletelyneutralway.Heeven,onoccasion,usesitinapositiveway ("Salvation is of the Jews," he has Jesus say in John 4:22; "Many of theJews...believedinhim,"saystheGospelwriterinJohn11:45).Jesuswas,afterall, a Jew: he stood proudly on his own Jewishness; and while he associatedscandalouslywithnonJews(andevenmadeanonJewtheheroofhisparableoftheGoodSamaritan),thereisnowayofturninghimintoananti-Semite.

But second, I think that the so-called anti-Semitism of the Fourth Gospelneedsagoodknock in thehead.Trueenough, therearepejorativeusesofhoiIoudaioi in John; and true enough, vengeful Christians, in shamefully large

numbers and for disgracefully long centuries, have gone along with thewickedness.Butonanyfairreading,Johnisnomoreananti-SemitethanJesus.WhenheuseshoiIoudaioiasapejorative,heismostcommonlystigmatizingtheJudeanauthorities,notallJews;anditispreciselyintheirstatusasauthorities,not in their status as Jews, that he faults them. If God had become incarnateabovetheArcticCircle,theEskimoauthoritieswouldjustasreadilyhavetriedto do him in; if he had been born in Bethlehem, PA, the Governor ofPennsylvaniawouldhavebeentheonewhofudgedthelawinordertogethim.TheMessiah we see in the New Testament would have had enemies in highplacesnomatterwherehe landed.Unfortunately, though,on theprinciple that"Everybody'sgot tobesomewhere,man," theJudeanauthoritiesweretheoneswhoseneighborhoodpropertyvalueswereruinedbytheincarnateLord'smovingin. Which makes them, as far as I am concerned, more to be pitied thancensured.TheydidGod'sdirtyworkforhim.ItwasnotniceofGodtoarrangethings that way, but it was at least expectable. TheGodwho tried tomurderMoses inan inn (Exod.4:24) - theGodwhokept thechildrenof Israel in thewildernessforfortyyears(Exodus,interminably),theGodwhoblastedUzzah(2Sam.6:7)justfortryingtokeeptheArkoftheCovenantfromfallingoffanox-cart-neveradvertisedhimselfastheGodofGoodManners.

Withapologiesallaround,therefore(toolate,toolittle,toobad),"theJudeanauthorities"itis.OntotheRaisingofJesus'DeadFriend(John11:1-44).

The story, which appears only in John, begins by identifying the principalcharacter,Lazarus, as living inBethany and asbeing thebrother ofMary andMartha.ThesesametwosistersappearinLuke10:38-42andagaininJohn12:1-8.Mary,asitisnotedhere(John11:2),istheonewho,justbeforePalmSunday,anointedtheLordwithointmentandwipedhisfeetwithherhair.Sheisalso-ifyou follow the dubious old practice of scrunching together as many biblicalcharactersaspossible- the"womanof thecity"whowasasinner(Luke7:36-50).Sheiseven,ifyoucarrythepracticetoitsextreme,MaryMagdalene.

ItisLazarus,though,whoisthemostfascinatingcharacter.Theoddestthingabouthim-andoneof thefewscripturallycertain things- is thatneitherherenorelsewhereintheGospelsdoeshesayaword.Heappearsatadinnerpartyin

John12:1-8;hisnameisusedbyJesus inLuke16:19-31for thebeggar in theparable of theRichMan andLazarus (an exceedinglyodd turnon Jesus' part,becauseinnootherspokenparabledoesheassignapropernametooneofthecharacters); and finally, afterLazarus has been raised from the dead, the highpriestsmakeplanstokillhimalloveragain"becauseonaccountofhim,manyof the Jewswere going off and believing in Jesus" (John 12:9-11). Nowhere,however-notevenintheparableinLuke,where"Lazarus"isshown,strikingly,as risenfromthedeadandrestingon thebosomofAbraham-doeshehaveasingleline.

Butthatisnottheonlyoddity.ThroughoutJohn11theauthorgoesoutofhiswaytoestablish theuniquenessof therelationshipbetweenLazarusandJesus.In verse 5, he notes that "Jesus lovedMartha and her sister and Lazarus"; inverse 33, he observes that Jesus was angrily upset (enebrimesato) by all theweepingofthemourners;inverse35,hehasJesushimselfweepwhenheseesthetombinwhichLazarusisburied;inverse36,thebystanderssay"Seehowheloved him!"; and in verse 38, Jesus approaches the tomb angrily upset again(embri-momenos).ThisisaremarkableamountofemotionforaGospelwritertoassigntoJesus.ButifyouaddtoitanotherofJohn'speculiarities,itbecomesmoreremarkablestill.

OnlyafterthispointintheGospeldoestheauthorbeginhisstrangeseriesofreferences to an unnamed disciple who reclined on Jesus' breast at the LastSupper-adisciplewhomhefurtheridentifiesasan"other(dllos)disciple"andalso as "that (ekeinos) disciple" whom "Jesus loved" (see, for example, John13:23-25;18:15-16;20:2-8;21:7,2023).Indeed,sonotablearethesereferencesthat some commentators have suggested the possibility that this "BelovedDisciple"mayactuallybeLazarushimself.Ifthatisso,thenexttothelastverseof the Gospel (John 21:24) takes on a fascinatingly different meaning. Thewords,"Thisisthedisciplewhoboretestimonytothesethingsandwrotethemdown......becomethusareferencetoLazaruswho,himselfbroughtbacktolifeby Jesus, becomes the Gospel's principal theological witness to Jesus' ownvictoryastheResurrectionandtheLife;andbycontrast,therestofthesentence,namely, ". . . andweknow(oidamen) thathis testimony is true,"becomes thevoiceoftheauthoroftheFourthGospel.

Thereis,however,onemoresingularityaboutthiswholebusinessthatIwanttonote. In somecontemporarycircles, the suggestion isoftenmade that Jesusand the Beloved Disciple/Lazarus were homosexual lovers; by manycontemporary squares, however, that suggestion is met with howls of"Blasphemy!"Letmepouroilonboththeirwaters.

I think the right analogyhere isRenaissance art.When the painters of thatperiod depicted, say, the Annunciation, they showed the angel wearing theSunday-go-to-meeting clothes of their own day: Gabriel looked exactly likesomeVenetianyuppie.Theydidnot,presumably,thinkthatsuchagetupwasafaithfulreproductionoftheangel'sactualclothingasMaryfirstsawit: lackingany hard information about firstcentury styles, they simply imposed their ownfashionson thesceneandgotonwith theirproperartists'businessof trying toshowwhatitmeant.

So too with the artistic license involved in making Jesus and the BelovedDisciple lovers.Formymoney, the innercircles that like thatsortof thingarequite within their rights to indulge in it, provided they are doing what theRenaissance painters did: using deliberate anachronism - employingcontemporarymaterialtomakevividthehistoricalmanifestationoftheloveofGodinChristJesus.ButIfeeltheyarequiteoffthemarkiftheythinktheycanassertwithastraightfacethatafirstcenturyJewishMessiahcandidate,howevernonconforming,wouldactuallyhavebeengay. (I feel the samewayabout theoften-dropped heterosexual innuendo that Jesus and Mary Magdalene hadsomethinggoing: as anachronism, runwith it; as fact, forget it.)Likewise, thesquaresarejustasrightandjustaswrong.Jesuswasnodoubtasstraightasanydietheywanttoimagine.Still,theyshouldwatchtheirstep:ifpeoplewhohavebeenbeatenuponforlackofstraightnesswant,byaflightoffancy,tomakethepointthatJesuslovesthem,too,itillbehoovestherestofustobeatuponthemsomemore.

Butenoughdigression.Withpeacetoeverybody'shouse,backtothestory.

When it starts (John 11:1-6), Jesus is not in Bethany but in some other(unidentified) placewith his disciples.Mary andMartha send him amessage:

"Lord,hewhomyouloveissick."Jesus,however,downplaysthenews.Hetellshisdisciplesthat"Thissicknessisnotuntodeath;itisforthegloryofGod,sothattheSonofGodmaybeglorifiedbymeansofit."Andhestaysrightwherehe is for twodays longer.But thenhesays to thedisciples,"Let'sgo toJudeaagain."Predictably, theyfindthatfoolish: theauthorities, theyremindhim,arestillouttogethim.Buthetellsthemhe'lltakehischances:"Lazarus,ourfriend,hasfallenasleep,"hesays;"butIamgoingtoawakehimoutofsleep."Atfirst,they misunderstand, thinking that he means Lazarus is enjoying the rest thatleads to recovery; but Jesus corrects them, sayingplainly thatLazarus is dead(John11:14).Soofftheyallgo.

When Jesus arrives at Bethany,Martha comes out to meet him, butMarystaysinthehouse.Marthasaystohim,"Lord,ifyouhadbeenhere,mybrotherwould not have died." (The reader knows, of course, what Martha doesn't,namely,thatJesushasdeliberatelystayedaway-thathehasstagedhisabsencetosetupthesituation:theauthoroftheGospelisobviouslyusingeverydeviceheknowstostampthisepisodeasanactedparable.)Marthadoesindeedgoontoadd that sheknows thatwhatever Jesusasks fromGod,Godwillgivehim.ButJesus isnot interested inwhatshe thinkssheknows;he isconcernedwithwhatsheiswillingtobelieve-concerned,thatis,notwithhertheologybutwithherfaith.Sohesimplysaystoher,"Yourbrotherwillriseagain"(John11:23).

Timeforahalthere.Inalllikelihood,Mary,Martha,andLazaruswererearedeither asPhariseesor under the influenceofPharisaic teaching - aswas Jesushimself perhaps. In any case,whenMartha responds to Jesus in the verynextverse(John11:24),shesoundsexactlyasifsheisrepeatingalessonlearnedinPhariseeSundaySchool:"Ohyes,"shesays."Iknowthat. Iknowhewill riseagainatthelastday."(Thenotionofageneralresurrectionatsomefuturedatewas standard Pharisaic teaching. Not all Jews of the time ascribed to it: theSadducees,notably,deniedtheideaoutright-see,forexample,Mark12:1828.Atanyrate,itisclearfromMartha'sreplythatsheforonehasboughttheidealock,stock,andbarrel.)

What Jesus next says to her, though, goes far beyond anything she or thePhariseeshadinmind."No!"hesaystoherineffect;"yourbrotherwillnotrise

at the lastday,hewill risenow,because Iamthe resurrectionand the life;hewho believes in me, though he die, yet shall he live, and whoever lives andbelievesinmeshallneverdie."Butthenheasksher,"Doyoubelievethis?"AsIsaid,heischallenginghertotrustinhimratherthantorelyonherowncredenceoftheologicalpropositions.AndMarthacomesthrough:"Yes,Lord,"shesays,"I believe that you are theChrist, theSonofGod, hewho is coming into theworld."

F. D. Maurice once said that this exchange between Jesus and Marthadepressed him.How sad it is, he observed, that after two thousand years, thechurchhasgottenmostChristiansonly to thepoint towhich thePhariseesgotMartha:resurrectioninthefuture,resurrectionaweekfromsomeTuesday.OnlyahandfulhaveevergottenpastthatpointandmadetheleapoffaiththatJesusgot Martha to make: the leap to resurrection now to resurrection as thefundamentalmysteryofcreationfinallymanifestinhisownflesh.Andyetthatmystery is all over the pages of the New Testament. Not only is it in suchepistlesasEphesiansandColossians(seeEph.2:5-6,forexample,orCol.3:1-4). It is also perfectly plain in the Gospels: Jesus never meets a corpse thatdoesn'tsituprightonthespot.Consider.ThereisthewidowofNain'sson(Luke7:11-17);thereisJairus'sdaughter(Luke8:41-56);andthereisLazarushimself.They all rise not because Jesus does a number on them, not because he putssomemagicalresurrectionmachineryintogear,butsimplybecausehehas thateffect on the dead. They rise because he is the Resurrection even before hehimself rises - because, in other words, he is the grand sacrament, the realpresence,ofthemysteryofakingdominwhicheverybodyrises.

Back to the text.Marthagoes to tellher sister, "TheTeacher ishereand iscallingforyou,"andMarycomesoutquicklytomeethim.Shetoosays,"Lord,if you had been here, my brother would not have died." But Jesus is upset(enebrime'sato)anddoesnotreply. (Theverbembrimasthai isusedonlyafewtimes in the New Testament; but when it is applied to Jesus, it is used insituations where he is seemingly out of control - where, if I may say so, thepowerofthemysterythatheispracticallyoverwhelmstheplausiblestructureofwhatheisdoing.See,forexample,Matt.9:30andMark1:43:thehealingsthatheperformsaremoreextorted fromhim thandonebyhim.Seeespecially the

healing of the woman with the hemorrhage in Luke 8:43-48: the verbembrimasthai is not used, but Jesus is so snappish he gives the woman theshakes.Inalltheseinstances,Jesusseemslessthanhisownmaster.Hefeels[toreachforananalogy]morelikeacafeteriacounterofpowerfromwhichpeopletakewhattheywantthanlikearestaurateurwhocangivethemwhathechoosestoserve.Anditmakeshim...well,churlish:theGospels-andJohn'sGospelinparticular,with itseyefor tellingdetail -showtheemotionalpricehepaidforbeingthesacramentofthemystery.)

Nevertheless,Jesusplowson:heordersthestoneatthedoorofthecave-tombto be taken away. Practical Martha observes (another convincing Johanninedetail)thatLazarushasbeendeadfourdaysandthatbynow,inthewordsoftheKJV,"hestinketh."ButJesussimplyremindsherofherpromisetotrust,liftsuphis eyes, thanks his Father for hearing him, and then says,with a loud voice,"Lazarus,comeout!""And,"theGospelsays,"thedeadmancameout,hishandsand feet bound with bandages and his face wrapped in a cloth." Jesus says,"unbindhim,andlethimgo"(John11:44).Andthat,saidJohn,wasthat.

Foronething,itwasthebeginningoftheend.Intheimmediatelyfollowingpassage (John11:45-53), the chief priests and thePharisees gather together incouncilandCaiaphasthehighpriestgivesittothemstraight.Theyareabunchof know-nothings, he tells them. It's time to stop all the generalizedhandwringingaboutwhatathreatJesusisandmakesomeconcreteplanstohavehim killed. He says this, John adds, not of his own accord but in his officialcapacity as high priest and prophet of the people: his lethal dictum, in otherwords, is to be taken as nothing less than divinely inspired. TheGod of BadManners rides again: onemore semi-innocent bystander - this time a prudentecclesiasticalpoliticianjusttryingtodohisjob-issuckeredintodoingthedirtywork of salvation. And so the plot goes into action: "From that day on," theGospelsays(John11:53),"theytookcounselhowtoputhimtodeath."

It is all downhill from there. In John 11:54-12:11, Jesus briefly goes intohiding in a town calledEphraim; hemoves on toBethany and shows up at adinner whereMary, Martha, and Lazarus are present; during the meal, Maryanointshisfeetwithsomehigh-pricedointmentandJudasIscariotobjectsthatif

shehadsoldthewholejarinstead,itwouldhavefetched$1200forthepoor(yetanothersensibletypelightsuponeofGod'sexplodingcigars);Jesustellshimtogetoffherbackandletherkeepitforthedayofhisburial;acrowdcomes-notonlytoseeJesusbuttogawkatLazarussorecentlydead-andasaresultofthehubbub, the chief priests decide that Lazarus, too, has to be killed (bystandernumber three finds himself looking down the divine drain). And then comesPalmSunday(John12:12).

ButtheRaisingofLazarusismorethanjustthebeginningofJesus'end:Ifindittobeoneoftheseminalpassagesonthemeaningofresurrection.Accordingly,IamgoingtouseitastheoccasionofatheologicalinterludeIhavebeenwaitingforsometimenowtomake.IwantyoutothinkaboutJesus'insistencetoMarthathatresurrectionissomethingthathappensnowratherthaninthefuture-thatitisaPresentrealityratherthanjustacomingone.

TherearetwowaysoflookingattheworkofJesus, twowaysofcomingatbothhisincarnationingeneralandattheseveralparticularmanifestationsofitinhisbirth,teaching,miracles,death,resurrection,ascension,andsecondcoming.ThefirstistogowithT.S.Eliotandconceiveofitallasthe"intersectionofthetimelesswith time." Ifyoudo that,youpropose toyourself twoverydifferentrealms-thetimelessasopposedtothetime-bound,theeternalasopposedtothetemporal,oreven,ifImaystretchthematterabit,God's"time"asopposedtoour"times"-andyouthusmaketheincarnateLord"thestillpointoftheturningworld,"thepointatwhichthesetworealmscoincide.Indeed,ifyouwanttoputit vividly, as Eliot does, you say that they cross at the Cross - that on GoodFriday, God's eternal way of doing business overrides and reconciles ourtemporal botching of the job.As far as it goes, that is a good enoughway oftalking about the two - and it is certainly one of the principalways inwhichScripturetalksaboutthem.Butitisnottheonlyway,anditisnotthebestway.

It has drawbacks. For if you say only that the incarnation is an action at apoint in history, you find yourself at odds with some important parts ofScripture.Inanumberofplaces,theNewTestamentinsiststhatthemysteriouspowersmademanifest in theWord's becoming flesh - the absolving grace ofJesus' death, for example, or the reconciling grace of his resurrection, or the

vindicatinggraceofhisjudgment-cannotbeconfinedtoback-then-sometimeorback-theresomewhere. Rather, they are right-here-now - and not just in your"now"andminebutineverynowthateverwasorwillbe.Themysterydoesnotsimply coincide with the world at one point; it coinheres in the world at allpoints. It is present to all times, not just to the time when Jesus appeared inhistory;anditispresenttoallplaces,notjusttothespotswherehehappenedtoshowup.

Watch theway theNewTestament'scase for thatbuilds. InRom.7:4,Paulsaysthatevenwhilewearealive,wearealready"deadtothelawbythebodyofChrist." Jesus' death, you see, is a present reality: besides being a fact of pasthistory, it is a cosmic fact that underlies all history. In Col. 3:3, that fact isbuttressed:"Youdied,"PaulsaystothehistoricallyquitealiveColossians,"andyourlifeishidwithChristinGod."Evenbeforeweliterallydie,therefore,wearealreadydeadinJesus'deathandaliveinJesus'resurrection.Butthecaseismademostclearly inEph.2:5-6: sinceweare thusdead in themysteryofhisdeath,allofushavealso, rightnow,been"madealive togetherwithhim"and"raised up together with him" and "seated together with him in the heavenlyplaces."Inotherwords,ScriptureshowsGodinChristnotsimplyasintersectinghistory atonemomentof timebut asbeing the eternal contemporaryof everymomentof time.Whathedid inJesuswasneithermorenor less thanwhathehadbeendoingallalong.

That makes a considerable difference. If Jesus is only a sacrament ofintersection,thentheeventsoftheincarnationbecomesavingmomentsthatwehave somehow to reach back into history for - thatwe appropriate chiefly bymemoryandcredence.Butifheisthesacramentofconcurrence-ifwhatweareinvitedtobelieveisthathisdeathandresurrectionaretheunderlyingrealitiesofourpresentexistence,ifwearecalledtoseethoseeventsasmanifestations,inaspecific timeandplace,of themystery that infusesall timesandplaces - theninsteadofhavingtogetbacktohimbycredence,wehaveonlytoreachdowntohimintrustandlayholdoftheResurrectionandtheLifewhohasbeenwithusallalong.

Butitiswhenwecometothesubjectofwhatwecallhissecondcomingthat

thetheologyofconcurrencemakesthebiggestdifferenceofall.ForifwethinkofJesus simply as coming back for one final intersection of the timeless withtime,one last, judgmentalstabat tidyingup themessofhistory,weinevitablyconceiveofourselvesasprettymuchonourowninthemeantime.Butifweseehisjudgment,hiskrisisofhistory,asyetanotherconcurrencewithourlives,asonemorepresenceineverymomentofourhistory,wearenotonourown:hissovereignvindicationofalltimeiswithusateverytime.

In a fascinating way, Scripture supports this concurrence theology moreeasilythanyoumightthink.Thephrase"secondcoming,"despiteitspopularity,is not theway theNewTestament talks about Jesus' appearance in history asjudge.Thenormal termituses isparousiaawordthatmeanssimplypresence.(Tobesure,itiseasytoreadparousiaas"presenceattheend";butinthelightofthe"now"passagesquotedabove,itisjustasimportanttoseeitas"presenceallalong.") Indeed, it is precisely in order to stress this present concurrence ofjudgment with our lives that modern theologians have taken to using another(nonscriptural) Greek word to talk about the parousia: its reality, they say, is"proleptic." And what is a prolepsis? It is an anticipation in one time ofsomething that will not occur historically until another time. Appropriatelyenough, theygoon to add that this prolepsis of judgment is not just amentalanticipationbutsomehowarealone-anactual,ifadvance,participationinthefinalfact.Ifindthatcumbersome,though.Whydomentalgymnasticslikethatwhen the simpler (and more biblical) notion of concurrence covers the samegroundbetter?Watch.

The mystery manifested in Jesus' death forgives us now because it is aspresent nowas itwason the cross; themysterymanifested inhis resurrectionrestoresusnowbecauseitisaspresentnowasitwaswhenheleftthetomb;andthe mystery manifested in his judgment vindicates us now because it is aspresentnowasitwillbewhenheappearsinglory.Thoseevents- thespecific"mightyactsofsalvation"-wereindeed(orindeedwillbe)sacramentalevents,real presences of themystery under historical signs; but like true sacraments,theyarenottheonlyinstancesofitspresence.Aboveall,theyarebynomeanspresencesofsomethingthatwasn'ttherebefore.Justas,incommunion,Jesusisreallypresent in thebreadandwinebutcannotbesaid tohaveshownup ina

gatheringfromwhichhewasabsent(thechurchthatconsecratestheeucharisticsign of the body of Christ), so too in the saving acts of hisministry, past orfuture: the sacramental appearanceofJesus as judgeat the last day is indeedareal presence in the courtroom of history, but it is not his arrival in thatcourtroom for the first time. It is (if you will allowme an extravagance) hispoppingupfrombehindthebenchandsaying,"Surprise!I'vebeendownhereonthefloorallalong,huntingforyour indictments;butsinceIdon'tseemtofindany,gohomeandhaveaniceday."

One last theological point while we're on the subject of resurrection andjudgment.PerhapsthebiggestobstacletoourseeingthejudgmentofJesusasthegrandsacramentofvindicationisourunfortunatepreoccupationwiththenotionof the immortality of the soul. The doctrine is a piece of non-Hebraicphilosophicalbaggagewithwhichwehavebeenstuckeversincethechurchgotout into thewideworldofGreek thought.Alongwith theconcomitant ideaof"life after death," it has given us almost nothing but trouble: both conceptsmilitate against a serious acceptanceof the resurrectionof thedead that is thesolebasisofjudgment.

Consider their effects. If you take the view that there is some imperishablepartofyouthatwillgoonwilly-nillyafteryoudie,youcomeupwithtwopiecesofbadnews.Ontheonehand,ifyouthinkthatyourimmortalsoulisallcoveredwithdirtydeedsfromitstripthroughlife,youareforcedtoconcludethatitwillcome before Jesus at the last day in very unforgivable shape indeed: theresurrectionwillgiveyoubackyourbody,butyouwillstillbeasguiltyaseverinyour soul. (Hence the inventionofpurgatory, thatpre-heavenlycarwash forsoulsmuddiedbytrafficonearth.)Ontheotherhand,ifyouthinkyourimmortalsoulissqueakycleanandneedsonlyfittingoutwithanewbodytodoitjustice,you make Jesus practically unnecessary. What do you need him for? All hebecomesonthatbasisissomekindofcelestialmechanicwhoboltsnewbodiesontooldsouls.Worseyet,hebecomesanidioticmechanicwhothenproceedstothrow awaymost of his repair jobs because the souls were no good to beginwith.Hissavingworkbecomesawasteoftimeandeternity.

Butifyouarewillingatleastmomentarilytosuspendyourattachmenttothe

idea of a soul that lives after death (I don't suppose you ever will - or evenshould,maybe-getridofitaltogether),youwillfinallybeabletoseetheGoodNews,whichisthatJesuscametoraisethedead.Notjustdeadbodies,butdeadsoulsaswell.Inthebeginning,theWordbroughtcreationintobeingnotoutofsome preexistent glop, but out of nothing; in the end, the incarnate Lordwillbring the new creation into being not out of a bunch of used souls but out ofdeath:stone-cold,body-and-soul,nothing-at-alldeath.Andthereforealltheso-calledunbelieverswhohorrifyChristiansbysaying,"Whenyou'redead,you'redead;thereisnolifeafterdeath,"areactuallyclosertofaithintheGospelthanthey know: it's the deadwho are Jesus' dish, not the living; nothing is all heneeds-andallhewillaccept-forthemakingofanything,oldcreationornew.

Andthat,Virginia,iswhywelookforwardwithjoytohiscoming-whyweare able to stand with confidence at his parousia. By the power of theResurrectionwhoworksinourtotaldeath,noneofourgarbagegoeswithusintothenewcreation.Loseyourimmortalsoul,then,andyou'llgetaneverlastinglifethat'sworthliving.

CHAPTERSIX

TheOnsetoftheHurricaneTHEFINALPREDICTIONOFTHEPASSION

JAMESANDJOHN

BLINDBARTIMAEUS

ZACCHAEUS

THEPARABLEOFTHECOINS

acknowtothesynopticGospelsforthefirstofthefull-fledgedparablesofjudgment: theparable (Alandno.266)of theCoins (Luke19:11-27),orof theTalents(Matt.25:14-30).However,sinceAland'sSynopsislistsfourtransitionalepisodesbetween thepointatwhichwe just leftJohn'sGospel (Alandno.261)andthepointatwhichJesustellsthisparable,letmedevoteafewparagraphstoeachoftheminordertosetthestage.

In Aland no. 262 (Matt. 20:17-19; Mark 10:32-34; Luke 18:31-34), Jesusmakesthefinalpredictionofhisapproachingpassionanddeath.Mark'sversionisthemostvivid:JesusandhisfollowersareontheroadtoJerusalemandJesusiswalkingonaheadofthemallbyhimself.Theyare"amazed"(ethambounto),Mark says; and they are "afraid" (ephobounto). Clearly, everyone in Jesus'company senses that something dire is just down the road; and sure enough,taking the twelveaside,herepeats for the third timehisprophecyof thedeathand resurrection of the "Son ofman." (I know,Virginia: some people say hewasn't talkingabouthimself inanyof thesepredictions - that it isonlya later

ecclesiasticaltraditionthatsaysJesusandtheSonofmanareoneandthesame.WhatdoIthinkaboutthat?IfindithardtosquarewithMark:ifJesuswasjustrattling on about some third party's demise,whywas he giving off vibes thatscared the living daylights out of his followers? And as far as "ecclesiasticaltradition"isconcerned,hisfollowerswerejustasmuchthechurchasanygroupthat came later. Their consternation suggests tome that this tradition, if that'swhatyouwanttocall it,startedratherearly-rightontheGospelspot, infact,andpreciselybecauseJesushimselfcausedittostartthere.)

Inanycase,whatwehaveinallthreeGospelaccountsofthispredictionisthesamethingwejusthadinJohn:thesynopticwritersarecrankinguptheheatofpassionanddeathbeforelaunchingintotheeventsofHolyWeek,andtheyaredoingsotogivetheproperintroductiontoJesus'"hot"parablesofjudgment.AsIsaid,Jesusisnotonastrollherethroughthegrovesofacademe.HeisonhiswaytothedreadfulexodosspokenofbyMosesandElijahatthetransfigurationandheisnotcoolaboutit:inadditiontoforeseeingthepain,heknowsfullwellthat practically nobody - hardly any of his disciples and certainly none of hisfellowcountrymen-willbeabletomakeheadortailofit.

Hisprescience isamplyvindicatedbywhathappensnext inMatt.20:20-28andMark 10:35-45 (Aland no. 263). James and John, if you followMark (ortheirmotherspeakingforthem,ifyoufollowMatthew),cometoJesusandaskthat theybegranted theprivilegeofsittingonhisrighthandandonhis left inglory.Theselinesaresobizarrethatanyscriptwriterwhotriedtogetawaywiththemwouldbetoldtogobackandwritesomethingthatdidn'tcompletelyignorethescenebefore.ItsimplystrainscredulitytothinkthatJesus'disciples,havingjustheardhimpredicthisdeath,couldsocompletelyglossoverwhathesaidandgoblatheringonaboutheavenlyseatingarrangements.

But ifyouunderstandthedisciplesasJesusdid- ifyouseetheminthehotlightofhiscertaintythattheydonotunderstandathingaboutwhatheisreallydoing - the bizarreness of their request makes perfectly good dramatic sense.Theyareamazedandtheyareafraid.Theyareoutoftheirdepthcompletely.So,justasPeteratthetransfigurationburstoutwiththefirstplausible,let's-get-hold-of-ourselvesideathatcameintohishead("Let'smakethreetents..."),Jamesand

JohnputasmuchdistanceastheycanbetweenthemselvesandtheawfulMainSubject."Let'stalkaboutsomethingmorecheerful,"theysay,hopingperhapstocheerupJesusaswellintheprocess;"let'stalkaboutwhatitwillbelikewhenthisisallover."Jesus,however,willnotbejollied.Heasksthemiftheyareabletodrinkthecupthathedrinks,ortobebaptizedwiththebaptismwithwhichheisbaptized.Andwhen,predictably,theysay,"Sure,"heletsoutalong,resignedbreathandsays"0...kay;becausethatwillbeexactlywhatyou'llget.I'mintodeath and resurrection here, and that's all I'm into. The business of who getswhatseatsisnotmyjob."

The other ten, of course, are no better than James and John: hearing Jesus'wordsonlyasa rebuke toacheeky request, theybecome indignantat the twobrothers. But Jesus ignores their dim-wittedness too and presses on with theMainSubject."Forgetallthisnonsenseaboutprecedence,"hetellsthem;"that'snotwhatIcalledyoufor.Ifanyofyouwantstobegreat,he'sgoingtohavetobe servantof all; and if anyofyouwants tobe first, he'sgoing tohave tobeslaveofall.FortheSonofmancamenottobeservedbuttoserve,andtogivehis life as a ransom for many." Nothing, you see - not even rampantincomprehension fromhis disciples - can get Jesus off his preoccupationwithdeath.

Thepassagethatfollowsnext(Matt.20:29-34andparallels;Alandno.264)mayseemtobeadigression,butitisnot.Sinceallthreeofthesynopticsagreeinplacingahealingoftheblindatthisverypoint,thepresumptioniseitherthatJesusdidonehere,or that thewriters thought it fit here,orboth.At any rate,whetheritwastherestoringofsighttojustoneman(MarkandLuke)ortotwo(Matthew),itisanactedparableoftheblindnessofeveryonetoJesus'realwork.Consider.Thecrowdaroundhimrebukestheblindbeggar:theimportantRabbi,theyseemtothink,mustnotbeexposedtothisloser,especiallywhentheyaretryingsoresolutelytosoft-pedaltheRabbi'sownpreoccupationwithlosing.ButJesushealsblindBartimaeusanyway(thenameoccursinMark),andattheendhe says, "Go yourway; your faith has saved you."And, as all three synopticwritersreport,"immediatelyhereceivedhissight"andfollowedJesus.Inotherwords, theaccountsaremaking the samepoint JesusmadewithMartha:he isnotinterestedinwhatthosearoundhimthinktheyknow,onlyinwhattheycan

beledtobelieve.Theywillbesavednotbyfollowingtheirowndimideasabouthowthekingdomoughttoworkbutbycomingtohimblindlyinthemysteryofhisdeathandfollowinghimthroughitintothehealingofhisresurrection.

The last episode before the parable of the Coins occurs as Jesus nearsJerusalemandispassingthroughJericho: inLuke19:1-10(Alandno.265),hemeetsamannamedZacchaeuswhois"achieftaxcollector,andrich."Thestoryis not only charming; it is a fascinating excursus on judgment as well.Zacchaeus, for all hiswealth, has twoproblems.Not only does everyone hatehimforbeingapublican,a taxfarmer in theemployof theRomans; theyalsogivehimbadmarksforbeingridiculouslyshort:five-foot-two,maybe,orfour-foot-eleven.Soas Jesuspassesby,Zacchaeus isoutof luck twice.Thecrowdwon'tlethimupfrontbecauseheisatraitortohispeople,andhisheightmakesitimpossibleforhimtoseeanythingfromdowninback.Zacchaeus,however,isnotfazed:herunsonaheadandclimbsupintoasycamoretreeforabetterviewoftheparade.Butwhentheentouragereacheshistree,hegetsasurprise:Jesuslooks at him and says, "Zacchaeus, hurry up and get down out of there; I'mhavingdinnerwithyoutoday."

Zacchaeusisthrilled,ofcourse,butthecrowdisappalled:Jesus,theymutter,isgoingtobetheguestofamanwhoisasinner!Nevertheless,Jesusgoesrightonin.Butjustashesettlesdownforanice,relaxedmeal,Zacchaeusstandsupandlaunchesintoaduring-dinnerspeech."Look,Lord,"hesays,tryingtodispelhisuniversallybadpress;"IgivehalfofwhatIhavetothepoor,andifIhavegivenanyonearawdeal,Imakeituptohimfourtimesover."

Timeout.WhenIexpoundedtheparableofthePhariseeandthePublicaninThe Parables ofGrace, I said that everybody has a problemwith it. Sure,werejoice that the smarmily good Pharisee is condemned and that the publican -whodoes nothingmore than admit he isworthless - "goes down to his housejustifiedrather thantheother."ButIalsonotedthat ifwearehonest,wedon'tlike that verymuch. I maintained that if we were to imagine a sequel to theparable inwhichwe sent the publican back to the temple oneweek later,wewouldalmostcertainlyfeelobligedtosendhimbackwithsomeimprovementinhislifetolaybeforeGod-thatwewould,inshort,betemptedtosendhimback

withwhatamountstothePharisee'sspeechinhispocket.

Do you see now what the acted parable of Zacchaeus is all about? It ispreciselyapublicanmakingthePharisee'sspeech-aloserwhothinksthat,thankGodandhisbetterinstincts,hehasgottenoverhislosingbehaviorandbecomeatwenty-four-karatwinner.AndwhatdoesJesussaytohim?Hesayssomethingstraightoffthewall:withnointerveningexplanation,Jesusannounces,"Todaysalvationhascometothishouse,sincehealsoisasonofAbraham.FortheSonof man came to seek and to save the lost." In other words, Jesus bringsZacchaeus backdown to the only groundonwhichhe canpossibly stand andreceiveafavorablejudgment:thegroundofthelast,thelost,theleast,thelittle,andthedead.

Astowhythatoddbitabout"asonofAbraham"isinthere,Ifranklyhavenogoodidea.MaybeitmeansthatitisnotZacchaeus'slistofgooddeedsthatsaveshim but simply his status as one more loser in the long history of God'spreferenceforlosers-fortypeslikeover-thehillAbraham,under-the-gunMoses,down-the-drain Jeremiah, or for that matter the entire out-of-luck nation heclutched tohisbosomashischosenpeople.Thenagain,maybe itdoesn't.Butthe bit about "seeking and saving the lost" is crystal clear: Jesus is uttering ajudgmenthere,andheisutteringitontheonlybasishewillallow.Hewillnotjudgetheclutteredbusinessofourlives,becauseonthatbasisnoneofuswillbeanythingbutcondemned.Hewill judgeusonlyasheraisesus,reconciledandrestored,outoftheunclutterednothingnessofourdeath.

Andsoyoucome to the final twist in thisacted-outversionof thePhariseeand the Publican. In the spoken parable, both characters go down from thetemple to their houses, the one condemned for taking his stand on a life thatcannotbearjudgment,theotherjustifiedfortakinghisstandonadeaththatcan.Inthisactedparable,however,theTemplehimself-theLordwhodiesandrises,theOnewhoinJohn2:19said,"DestroythisTemple[hisbody]andIwillraiseit up in three days" - comes to Zacchaeus's house and brings salvation. JustbecauseJesusistheResurrectionandtheLife-justbecausehehasthateffectonthe dead - and just because Zacchaeus is standing there as a solid brass deadduck,Jesus raiseshimupuncondemned."Look,Zacchaeus,"hesays ineffect,

"justbagit,willyou?Ihavenouseforallthischinmusicaboutyourlife.I'monmy way to make the death you're avoiding safe - to make it the only ticketanyonewilleverneed.Sitdownandeatup.Let'sjusthaveaquietdinnerbeforeIgodownintothesilenceandsolveyourproblem."

With all of that byway of preface, we turn now to the parable of theCoins/Talents. In Luke'sGospel, this story occurs right after the episodewithZacchaeus (Luke 19:1-10) and right before Palm Sunday (19:28-44). InMatthew, however, thematerial appears in a somewhat different form and inanother place: he presents it as the parable of theTalents and he puts it in atMatt.25:14-30,justbeforethebeginningofthepassionnarrative.Iamtempted,of course, to gowith theLukan version at this point not only because it is instrict sequencewithwhatwe have just been reading but also because it has anumber of fascinating convolutions. Nevertheless, sinceMatthew, too, makesunique contributions to the story, I think it best to expound the parable byreading back and forth between the two versions, especially in view of thepossibility that their differences may not be due to the authors, but to Jesushimself:hemayperfectlywellhavetoldthisstorytwiceand,likeanentertainerwhoad-libsonhisownmaterial,putinjustthesevariations.

Let us begin with Luke. "As they heard these things," the Gospel says(19:11), "Jesusproceeded to tell aparable...." Initialquestions:Where is Jesuswhen he tells this parable;who are "they"; andwhat "things" is Luke talkingabout?Answers:Jesusisstill inZacchaeus'shouse,orelseheiscontinuingontheroadtoJerusalem;"they"areatleastaportionofthesamegroupthatheardhiminZacchaeus'shouse;andthe"things"areeitherwhathesaidtoZacchaeusor even, possibly, all the things he said from Luke 18:31 on. But then LukecontinueshisintroductiontotheparablebygivingtworeasonswhyJesustellsit.Thefirstis,"becausehewasneartoJerusalem,"andthesecond,"becausetheysupposed that the kingdom of God was to appear immediately." The nextquestion, therefore: What is Luke trying to indicate by this unusuallyexplanatorypreface?Answer(Ithink):heissuggestingthatthebehaviorofJesusjustpriortothispoint-hisforebodingmannerandespeciallyhisrepeateduseofthephrase"theSonofman"-hasmadeeveryonearoundhimthinkofthingslikethecomingofthekingdomandthejudgmentoftheworld.Theyhaveall,Luke

implies,leaptstraighttooneofthehumanrace'sfavoritesubjects:eschatology.ButhealsowantstoindicatethatJesusisunhappywithsuchafacileleap.Foronething,Jesusknowsthatfornowthemanifestationofthemysterywillnotbeanything like what they expect: the kingdom will be revealed by way of hisdeathandresurrection,notbywayofsomedirect,razzle-dazzleinterventionintheaffairsoftheworld.Itwill,inshort,beparadoxicalratherthanplausible.Foranotherthingthough,Jesusfeelsaneedtocorrecttheirequallyerroneousnotionofwhat thecomingof thekingdommeansfor thenfor thefuture.Hewants tochallengetheircustomarythinkingaboutthesubjectofjudgment,becauseeventhejudgment,heisconvinced,willbenothinglikewhattheyhaveinmind.

Forwhattheyexpectonthatcountissomethingequallyplausible:acomingof the Son of man to knock heads and settle scores, to reward the good andpunish thewickedbysimple, right-handed justice.Notehere, incidentally, thatthis is precisely what the phrase "Son of man," in its then current meaning,would have led them to think. Even though I have said that I think Jesus didindeed identify himselfwith "theChrist" (theMessiah) and "the Son ofman"(reinterpreting both concepts mightily in the process), I nevertheless think itimportant to remember that his followers would not necessarily have equatedthose two figures eitherwith Jesus orwith each other.On the one hand, "theChrist," as far as theywere concerned, was to beGod's chosen agent for thebringing inof thekingdom;on theotherhand,"theSonofman"was tobeaneschatological figure who would preside over the last judgment. In any case,since Jesus has, by his words and behavior, put both the kingdom and thejudgmentonthetable,asitwere,Lukeclearlywantsustobearbothsubjectsinmindaswereadtheparablethatnowunfoldsinallitsleft-handed,implausibledetail.

"Anoblemanwentintoafarcountry,"Jesusbegins,"toreceivekinglypowerand then return." Letme interruptmyself right at the start and alert you to aprocedural device I have decided to use.Even though I think it is generally apoor idea to make point-for-point theological identifications of the details ofJesus' parables, I am going tomake an exception here: after certainwords orphrasesinLuke'stext,Ishallusesquarebrackets[]toflagwhatIconsidertobethe likely theological referents of the several elements in this parable. I shall

make these insertions without comment as I go along; but by the end of myexposition, I think youwill find that they have become quite understandable.Accordingly, let me repeat the parable's opening line quoted above, this timeputtinginthetheologicalflagsIwanttowaveatyou.

"Anobleman(eugenes,well-born)[thisnoblemanis theChrist-figureof theparable,correspondingtoJesus,themonogenes,theonlybegottenofGod]wentinto a far country [death] to receive kingly power [to rise from the dead] andthen return [to appear to his disciples after the resurrection, and also to sit inuniversaljudgmentattheparousfa].Callingtenofhisservants,hegavethemtenmnas, ten coins [since each servant received one coin, this stands for everyhuman being's equal reception of the sovereign grace of resurrection from thedead].Andhesaidtothem,`Trade(pragmateusasthe)withthesetillIcome."'

Matthew,who begins the parable only at this point - andwithout anythingcorresponding to Luke's preface - says there were just three servants;furthermore,insteadofhavingthemreceiveequalshares,heassignstothefirst,five talents (tdlanta), to thesecond, two,and to the third,one.Luke,however,having established the number of servants as ten, seemingly distracts ourattentionfromthembyinsertingastrangeparagraphaboutthenobleman'sothersubjects.Hetellsus,inLuke19:14:"Buthiscitizenshatedhim[theparadoxofgoingawayintodeathisprofoundlyrepugnanttoeveryone:tothedisciples, totheauthorities,tothecrowds,tous],andtheysentrepresentativesafterhimwiththemessage, `We do notwant thisman to reign over us' [the paradox is alsoradicallyunacceptable]."

Buttherearestillmoredifferencesatthispointbetweenthetwoversionsofthe parable. At Matt. 25:16, on the one hand, we find a brief, anticipatorysummaryofwhattheservantsdidwiththeirseveraltalents-theinformationthatwillberepeatedlaterinthe"judgment"sectionofthestory.Luke,ontheotherhand, omits this duplication and goes straight to the day of reckoning (Luke19:15):"Whenthenoblemanreturned,havingreceivedkinglypower[when,thatis,Jesusreturns inboth theresurrectionand theparousia],hecommanded thattheseservantstowhomhehadgiventhemoneybecalledtohiminorderthathemight knowwhat theyhadgainedby trading [that is, by accepting - or in the

caseofthe`wicked,'notaccepting-thefreelygivenacceptancebygrace]."ThesubtledifferencebetweentheMattheanandtheLukanaccounts,therefore,nowbeginstobemanifest.Luke'sversionjustquotedleavesopenthepossibilityofinterpreting the nobleman's return as either the resurrection or the parousia -even,perhaps,of interpretingtheparousiaasapresentaswellasafuturefact.Matthew, however, tilts very much toward a last-day, last-judgmentinterpretation: he has Jesus say, "Now after a longtime the master of thoseservantscameandsettledaccountswiththem."

Nevertheless, the two versions of the parable proceed in substantialagreementfromhereon.Matthew'sfirstservantcomesandreportsthathisfivetalentshaveearnedhimfivemore;Luke's, thathisonecoinhasmadehimten.Incidentally,themna,ormina,wasacoinworthabout1/60thofatalanton-or,toputitintermsofsmallerdenominations,worthabout100denarii,adenariusbeingtheequivalentofaday'spay.Youmayworkoutthemodernequivalentsof the various sums if you like; I find something else farmore interesting. InMatthew,theoriginalgrantstotheservantsarealldifferent,buttheincrementsearnedarethesameasthegrants:fiveontopoffive;twoontopoftwo.InLuke,however,thegrantsarethesame(onecoinforeach),buttheincrementsarealldifferent.Luke,itseems,istakingapagefromMark'sversionoftheparableoftheSower(wheretheseedsownisGracehimself;theWordincarnateinJesus).Inthataccount,anequalsowingresults,evenonuniformlygoodground,inanunequal harvest: some thirty-, some sixty-, some a hundredfold. Even thoughLukeomitsthisnoteofdiversityofyieldfromhisownaccountoftheSower,heapparentlyfeelsobligedtoputitinhere(because,perhaps,hefindsitcongruentwith the sovereignty ofgrace over judgment that is the unique feature of hisversionoftheparable).

At any rate, both Luke andMatthew next bring on the second servant andhavehimreport:Luke'smanhasmadefivecoinswithhisone;Matthew's, twotalents with his two. And in the case of both the master inMatthew and thenoblemaninLuke,theresponseisajudgmentofapproval."Welldone,goodandfaithful(pistos)servant,"saysthemaster(Matt.25:21);"youhavebeenfaithfulover a little (epi oliga), I will set you over much; enter into the joy of yourmaster." The same note is struck in Luke 19:17: "Well done, good servant!

Because you have been faithful (pistos) over a very little (en elachisto, in theleast), you shall have authority over ten cities [Jesus works in leastness,littleness, lastness, lostness, and death: those, plus faith in him, are the onlythings his resurrecting grace passes judgment on; the good works and goodresults in this parable are praised only as sacraments, effective signs of thefidelity-in-littlenessthatthestoryisreallyabout]."

Butthencomesthecrucialpointoftheparable:thejudgmentissuedagainsttheservantwhoactsnotoutoffaithbutoutofprudence(justaswedowhenwefearfullytrytodealwithGodonthebasisofwhatwethinkheislikeratherthanonthebasisofwhatwetrusthimtobeinJesus).Upcomestheweaselhimself:"OhSir,"hesays(Iconflatetheaccounts),"hereisyourcoin,whichIhavekeptbrightandshinyinahandkerchiefinmybureaudrawer.Because,yousee,Iwasafraid. I knowyou.You are a hard (Matthew: skleros;Luke: austeros)man. Iknow you grab everything, even if it doesn't belong to you. So I thought tomyself,`Watchyourstep,Arthur;ifhekeepstrackofeverypennyeverywherelikethat,evenwhenit'snothis,justthinkhowmadhecouldgetifyoushouldhappen to losesomething thatwashis.'Andso,Sir,here Iamandhere'syourmoney,infullandontime.TellmeI'magoodboy."

"No!"roarsthenobleman,twiceasangryasanythingArthureverimagined."Iwilljudge(krino)yououtofyourownmouth.Youarenotagoodboy.Youarenotevenagoodweasel. Ifyouknew(gdeis) Iwassucha toughcustomer,why didn't you at least put my money into a savings account? What? YouthoughtI'dbemadatameasly41/2percent?YouthinkI'mnotmadderatzeropercent?Butyouknowsomething?That'snotreallywhatI'mmadabout.Look,Arthur.Iinvitedyouintoafiduciaryrelationshipwithme.That'sfiduciary,f-i-d:asinfldesinLatin-andasinpistisinGreek,whichisthelanguagethisstorywillendupin-andasinfaith,inplainEnglish.Ididn'taskyoutomakemoney,Iaskedyoutodobusiness-that'spragmateuisasthai,remember?-toexercisealittlepragmatictrustthatImeantyouwellandthatIwouldn'tmindifyoutooksomeriskswithmygiftofalifetime.Butwhatdidyoudo?Youdecidedyouhadto be more afraid of me than of the risks. You decided. You played it safebecauseofsomeimaginaryfear.Andsonow,insteadofhavinggottenyourselfanicenewlifeasmayorofatleastasmallcity,youhaveonlythecrummylittle

excuseforalifeyoustartedwith.Asamatteroffact,Arthur,youhaven'tevengotthat,becauseyouknowwhatI'mgoingtodo?I'mgoingtotakewhatIgaveyouandjustforfun[toshowtheoutrageousnessofgrace,asintheLaborersintheVineyard]I'mgoingtogiveit tothatguyovertherewhoalreadyhasmorethanheknowswhattodowith.AndyouknowwhyI'mgoingtodothat?Firstofall, to remind everybody that when I give you a gift [grace, forgiveness], Iexpectyoutodobusinesswithit,tokeepitmoving[toforgiveothersasyouareforgiven-seetheLord'sPrayer],notjusttokeepittoyourselfinsomedamnednapkin [some low-risk spiritual life in which you neither sin much nor lovemuch-seeLuke7:36-50].Butsecond,I'mgoingtogivehimyourgifttoshoweverybody that I never really cared about results anyway [the Laborers in theVineyard again - the gift of grace is not a reward for hard work or goodbehavior,itisalark,ajoke,ahilariouslyinequitablelargesse:itis,inaword,agift].Don'tyousee,Arthur?It'sallagame.Allthatmattersisthatyouplayatall,not thatyouplaywellorbadly.Youcouldhaveearnedamillionwith themoney I gaveyou,oryoucouldhave earned twocents.Youcould evenhaveblown it on thehorses for all I care: at least thatwayyouwouldhavebeen agambleraftermyownheart.Butwhenyoucrawlinhereandinsultme-me,Mr.RiskHimself [Jesus the vindicating judge] - by tellingme you decided that Icouldn'tbetrustedenoughforyoutogambleonatwo-bitloss,thatIwassomelegalistictypewhowentonlybythebooks[judgmentbylawinsteadofgrace],well...."

The twoaccountsof this tiradedivergehere;so letme, in thestyleofJohnFowles,giveyoutwoendingstoit.Matthew25:30first:

"...youjustlisten,youlittlecreep,"themasterroarson."Ifyoucan'tlivewithmykindofacceptance-whichisthatIcanacceptabsolutelyeverythingexceptdistrustinmyacceptance-youcangetthehelloutofhere.Boys!ShowArthurthedoor.Iknowit'sdarkout there,butwhatdoeshecare?He'sgotaweaselylittleconceptofmeinhisweaselylittlemindandhethinksthatifhechewsonitlongenough,itwillturnintoabrightidea.Butitneverwill,sogetridofhim.Lethimwearouthisweaselylittleteethgnawingonitforever."

If,however,you find thatabit strong foryourstomach - ifyouarehoping

that blessed Luke, the patron saint of healing grace, will come through withsomethingsofter-don'tholdyourbreath.Theoutrageoflawviolatedisnothingcomparedtothewhite-hotfuryofgracespurned.WatchtheLukanending(Luke19:27):

"... Hey!" says the nobleman [the dead and risen Jesus], "I've got an idea.InsteadofjustkickingArthurthehelloutofhere,whydon'twemakearealhellofthisandgivehimsomecompanyinhismisery?Yourememberallthoseothertypes,Boys?Alltheoneswhoweresomadatmeforgoingintothefarcountry[Jesus' death] and for receiving kingly power [Jesus' resurrection]? The oneswhowouldn'ttrustmeandeventriedtooverthrowmygovernment[Jesus'easyyokeandlightburden,hisgraciousruleofgracebeyondtherules]...well,dragtheminhereandkillthemallinfrontofme.Notonlywillitdotheuniverseafavor to get rid of such a bunch ofwet blankets; itwill do them a favor too.They'redeadalreadyanddon'tknowit:theseconddeathshouldn'tbotherthematall.Why,they'llhardlyeven...."

See? I toldyou itwouldbeworse.So just tocheeryouup, IwillwritemyownendingtotheLukanending.Maybeyouwon'tbehappywiththisoneeither(somepeoplearehardtoplease,evenwithgoodnews);butatleastyouwon'tbeabletosayIdidn'ttry.Soheregoesnothing,takingitfrom"theseconddeath"justbeforeweleftoff:

"...theseconddeathshouldn'tbotherthematall.Why,they'llhardlyeven..."Butsuddenlythenoblemanbrightens."Cometothinkofit,"hesays,"thatgivesmean idea. Ifdeathandfaithareall Ineedtomakeeverybodyamayor,whatdifferencedoesitmakewhetherit'sfirstdeathorseconddeath?MaybeifIcouldfigureoutsomewayofgettingthemtotrustmeeveninthat..."Butthen,justassuddenly, he frowns: "I don't know, though. It'd be a tough nut to crack [thetheologians would never sit still for a God who wants to be a barefaceduniversalist]...still,it'sanidea;so...[andthusintheend,GodformulatesplanZ, the ultimate eschatological cure-all: he doesn't ask the theologians'permission;hegoesaheadanddoes itanyway,offering themtheseconddeathjustincasetheyneedafallbackpositiontoguaranteetheeternityofhell]."

I thank you for your patiencewithme through this long exercise in doingthreeorfourthingsatonce.Letmenow,withplainwordsandasstraightafaceasIcanmanage,sumuptheparableoftheCoins/Talents.

Itisaboutthe"onethingnecessary"(seeLuke10:42):theresponseoftrust,offaithinJesus'freeacceptanceofusbythegraceofhisdeathandresurrection.It is, inotherwords,abouta faithful,Mary-likewaitinguponJesushimselfasthe embodiment of the mystery - and about the danger of substituting someprudent,fretful,Martha-likebusinessofourownforthatwaiting.Itisnotatallabouttherewardingofgoodworksorthepunishmentofevilones.Theservantswhogainedvaryingamountsbytheirfaithfultradinggainedthembytheluckofthedraw,notby(atleastinLuke)theproportionateeffectivenessoftheoriginalgrant(itwasthesameinallcases),andprobablynotevenbyanyproportionateexertionsof theirown(atany rate,weare toldofnone).And theservantwhowascastoutwasnotguiltyofdoingany substantiveevil thing (themoneyhewas givenwas returned in full). The parable, therefore, declares that the onlything that is to be examined at the judgment is faith, not good deeds; and itdeclaresthattheonlythingthatcandepriveusofthefavorablejudgmentalreadypasseduponusby Jesus isourunfaith inhisgraciouspassingof it (see,onceagain,John3:16ff.;chapter2,above).

One last point. The precise form that the condemned servant's unfaith tookwasthehidingofthecoin"inanapkin."WhatthatsaystomeisthatifwekeepJesus only as a memento - or better said, if we keep the sacramentalities bywhichhedisclosedthemysteryonlyaseventstoberememberedorasideasanddoctrines to be kept intact - we put ourselves out of the reach of hisreconciliation.Becausejustas thenoblemanwaspresent tohisservants inandthroughthecoinseveninhisapparentabsencefromthem,soJesusispresenttousnowandhecallsustofaithinhimnow.JesusourDeathiswithusnow;JesusourResurrectioniswithusnow;andJesusourVindicatingJudgeiswithusnow-ifonlynowwewillbelieve.Notthink,becauseallwewilleverthinkofonourown is the godawfulGodwehavemade in the imageof ourworst fears.Notratiocinate, because drawing logical conclusions from our habitual, dreadfulpremiseswillonlymakeusmorefearfulstill.Andnotreasonandnotspeculateandnottheologize;justtrust.Just,"Yes,Jesus.Thankyou."

After that, of course, we can intellectualize ourselves silly. After the goodservants had been faithful, they were free to write MBA theses on soundmanagement techniques if that sort of thing appealed to them.But not before.Whichiswhy-toendonasuitablytheologicalnote,havingmademyprioractoffaith-the"questforthehistoricalJesus"isacrashingmistake.Wearenotinthe business of going back in time to look for some intellectually creditablecharacterwhomwecanthendecidetotrust.AllthateveraccomplishesistofoboffonJesusthetrendyqualitieswehavedecidedwillpassmuster:hebecomesagoodexample,orawiseguru,oranethicalauthority-noneofwhichcouldeverevensaveyouaseatonthesubway,letaloneredeemasinfulworld.Weareinthebusinessnotofgoingbacktohimintimebutofgoingdowntohiminfaith-of taking thewholeweirdJesuswenowfind in theScriptures,and thewhole,evenweirder Jesuswenowhave toputupwith in the church, and thewhole,quintessentiallyweirdJesusnowpresent tous ineverything,niceornotnice-andoflayinghold,inhim,ofthesalvationwealreadyhave,now.

Forifwedothat,wewillhavedonetheonlybusinessthatwe,ortheservantsintheparable,everhadtodointhefirstplace:trusttheLordinhisgraceandlettheresultsbewhateverwecanmanagetomakethem.Good,bad,orindifferent,wearehomefree,justforthebelieving.

CHAPTERSEVEN

God'sActioninHistoryPALMSUNDAY

THEWEEPINGOVERJERUSALEM

THECLEANSINGOFTHETEMPLE

THECURSINGOFTHEFIGTREE

ecomenowatlasttoPalmSunday,andtothesucceedingdaysofJesus'final ministry in Jerusalem. At the beginning of this book, I gave you somestatisticstoshowhowdisproportionateaspacethecanonicalGospelsgivetothepassionnarrativestrictlysocalled,thatis,totheeventsfromtheLastSupperonThursdaytoJesus'DeathonFriday.Butifyouworkoutthepercentagesofspacetheygivetotheextendedpassionnarrative-totheeventsfromPalmSundaytotheAscension(aperiodofamonthandahalfatthemost)-thedisproportionisevenmore evident. Here are the figures: inMatthew, this climactic sequenceoccupies29percentofthebook;inMark,38percent;inLuke,21percent;andinJohn,43percent.

Startling as those figures are, though, I find another fact even moreremarkableatthispoint:Jesusbeginstheweekofhispassionanddeathwithasustainedseries-no,thatisnotstrongenough-withacatena,achainofactedparables.PalmSunday(Alandno.269)isfollowedimmediatelybyhisWeepingover Jerusalem, hisCleansing of theTemple, and hisCursing of theFigTree(Alandnos.270-275).Iwant,therefore,tomakeapausehereandspendalittletimeonthetheologicalsignificanceoftheconceptoftheactedparable.

AsIhaveusedthephrasesofar,itsmeaningisclearenough:anactedparableisanepisodeinJesus'ministryinwhichhisdeedsratherthanhiswordscarrythefreightofwhatheistryingtocommunicate.Hisspokenparablesarefictions;ourresponse to them in faith is based solely on his havingmade themup, not ontherehavingbeen,say,anactualgoodSamaritan,orarealnoblemanwhogavemoneytohisservants.Buthisactedparablesarehistoricaldeeds;intheircase,ourfaithresponsedependsonhispersonallyhavingdonethemsomuchso,thatifwetaketheviewthattheyaresimplystoriesabouthimconcoctedbyothers,theylosethetaprootoftheirauthority.Toputitdifferently,Jesusisthestarofthe drama of salvation; if these bits of stage business that we respond to ascommunicationswithoutwordsareonlycreativefictionsfromthefertilemindsofhisreviewers,theyhardlydeservethekindofattentiontheGospelsinviteusto give them. Accordingly, their historicity - their authenticity as part of theoriginalperformance-becomesaconsiderationofcentralimportance,notjustafrillthatcanbedismissedasamatterofindifference.ThathistoricalsignificanceisjustwhatIproposetoenlargeuponinthistheologicalexcursus.Iamgoingtosuggest that Jesus' acted parables are a key to understanding the fundamentalnature of the entire play. I shall try to help you see that it is not only theTriumphalEntryortheCleansingoftheTemplethatareparabolicdeeds;alloftheweightieractionsof theSaviorareactedparables, too: theCrucifixion, theResurrection, theAscension, theSecondComing - even, ifyouwill, allofhisanticipatory, "antityping" acts in the Old Testament (more on the notion ofantitypesinalittlewhile).

Myreasonfortakingthistackissimple.Formostofthepastcentury,biblicalcriticism has been caught over the barrel of whether Jesus' mighty acts werehistoricaleventsor justsubsequentmythologizingsdesigned tomakevivid the"faith-experience" of the early church - over the question, in plainEnglish, ofwhether theywere factor fiction. It seems tome that theconceptof theactedparable offers a way of converting this devitalizing "either/or" into a robust"both/and" that allows us to posit not only the historicity of, say, theResurrectionortheAscensionbutthetheologicalsignificanceaswell.ItenablesustosaythatJesusdidindeeddothethingstheScripturessayhedid;butitalsomakesitpossibletoseethosehistoricalactionsasparables,asactedoutstories-

even,ifyouwill,asmythic(not,pleasenote,mythical)events.Itmakesthem,inshort, not mere anything: neither mere history stuck back there in timesomewhere,normerefabricationsoffaithfloatingunmooredinanonhistoricalseaofsignificance.Theyareall,thenandnow,historyandmythatonce.

Butsincethisboth/andapproachcanitselfbeformulatedintwoways-sinceyoucanseedivinerevelationbymeansofauthentichistoricaloccurrencesintwodifferent,evencontradictory,lights-Iproposetoillustratetheproblemforyoubyresortingtotheclassroomteacher'sdeviceofgoingtotheblackboard.Watchclosely,therefore.Thefirst lineIshalldrawwillrepresenttheentirehistoryofthe world (or even the universe, if you like) from start to finish, from themomentofcreationtotheendoftime,fromatoz:

Now then. The question arises: how, on this analogy, shall we depict themightyactsofsalvation?Thefirst(andlessthanadequate)answeriseasy.SinceGod,theAlphaandtheOmega,theAandQ,isupthereabovehistory,Ishalldraw a series of descending lines to represent his several comings down - hisinterventionsinhistory,hisintersectionswithhistory.Thesewillbe(toselectasmallbutsignificantsample)theCreation,theCallofAbraham,theMinistryofMoses,theBirthofJesus,theCrucifixion,theResurrection,theAscension,andtheSecondComing.Myillustrationwillnowlook like thaton the topofpage429.

Things aregoing swimmingly.Notonly isGod really acting inhistory;weourselvesaredoingjusticetothelanguageoftheNiceneCreed:"hecamedownfromheaven,andbecameincarnate,etc."

But things are also starting to sink. The picture we have drawn looks likenothingsomuchasadivinesewingmachine,with theneedlecomingdownatvariouspoints(thoughnotatothers)andtackinghistorytoGod.Itissalvationasthe divine basting stitch. Even if the thread holds, there is more of creationunsewntoitsMakerandRedeemerthanthereissewn.God'smightyactshave

becomejustsomanydiscretetransactions,justsomanyjobsdone-anddone,infact,onlyatspecificpoints.Ourdrawing,inshort,isgoodasfarashistoricityisconcerned(thepointsatwhichtheneedleenterstheclothoftheworldareindeedrealtimesandplaces,realevents);butitisnotsogoodasfarasthemysteryofGod's presence to all of history is concerned (the spaces between the needlethrustsstillconstitutemostoftheworld'sactualdaysandyears).

Letmeshowyou,therefore,anotherwayofdrawingthepicture.Thistime,Ishallrepresentthewholeofhistory,fromatoz,asabodyofwater:

But now, let me posit God not as a divine tailor in heaven sending down aninterventionistneedlefromtimetotimebutasadivineicebergpresentunderallof time. On that analogy, one-tenth of his presence to history will be visibleabove the surface of its waters and nine-tenths will be invisible below thesurface,buthispresenceoutofsightwillbejustasmuchapartofhistoryashispresenceinbroaddaylight.Ortoputittheotherwayaround,allofhistorywillthusbeintimatelyandimmediatelypresenttothemysteryofhisentireworkandbeing.Letmedrawthemysterypartfirst:

Doyousee?IfwenowproceedtosketchinthemightyactsofGodinhistory,wewillnotshowhimascomingdownfromsomewhereelseandinterveninginaprocess fromwhich he was absent; wewill instead represent his appearancesabovethesurfaceofhistory-hisrevelationsofthemystery-asoutcroppings,asemergencesintoplainsightofthetipsoftheone,continuousicebergunderallofhistory.Thus,whenwedraw inour sameprevious seriesofmighty acts, theybecomenotforaysintohistoryofanalienpresencefromabovebutoutcroppingswithinhistoryofanabidingpresencefrombelow.

That'sbetter.Althoughitstartedoutsinkingly-withGoddownthereinthedrinkoutofsight-itendsupgoingmoreswimminglythanthefirstillustration:itdoesjusticetotheprincipleofsacramentalityIhavebeenstressingallalonginthis book.The divine acts in history are not just occasional interventions of arealitythatwasn'tpresentbefore;theyarepreciselyactedparables-sacraments,if you will, real presences - of a reality that was there all along. Like Jesus'presenceintheHolyCommuniononaSundaymorning,theyarerealeventsinreal timesandplaces.But like thatsamepresence, theyarenotsimplyarrivalsupona scene fromwhichhewas absent; they aremanifestations, at a specificpoint,ofamysterythatwasneverabsentatanypoint.

Better yet, thewhole of themystery that thus underlies creation is presentevery time one of those sacramental outcroppings of themystery occurs. It isnot,forexample,thatthemysteryoftheCreationoccursonlyatthebeginning,tobesupersededlateronbythemysteryofthePassoverandthenbythemysteryoftheCross,themysteryoftheResurrectionfromthedead,andthemysteryofthejudgmentattheEnd.Itisthatthoseseveralmanifestationsareoutcroppingsof a single, age-long mystery of Creation-Call-Passover-Redemption-ResurrectionJudgment that is fully present in every one of them. Just as each

upthrustingoftheicebergisoneandthesameiceberginavisibleaspect,soeachupthrustingofthemysteryisavisibleaspectofoneandthesamemystery.TheWordwhobecomes incarnate inJesus is thesameWordwhospoke theworldintobeingfromthestart.TheLambslainonCalvaryisthesamePaschalLambwhosebloodkepttheangelofdeathfromtheJewsinEgypt.Andthejudgewhocomes at the end is noneother than thegracious, vindicatingSaviorwho rosefromthedead-andwho,infact, ispresenttothewholeofhistory,whetherattheraisingupofAdamfromthedust,orofIsaacfromthealtarofsacrifice,oroftheJewsfromtheBabyloniancaptivity,orofLazarusfromthetomb.

Asyoumaybeaware,thisunifying,Jesus-is-everywhere-in-the-Biblemethodof interpreting thehistoryof salvationhasbeenaround fora long time. Ifyouhaveever lookedat the runningpageheadingsprinted in someeditionsof theKingJamesBible,youwillrecallthatthecompilersofthatversionfeltquitefreetoreadChristintotheOldTestament.Itwasnotjustthattheyfoundpropheciesofhiminthetext(see,forexample, theheadingoverIsa.28:"Christ, thesurefoundation,promised");theyalsofoundpresencesofhim(seetheheadingoverIsa.49:"ChristsenttotheGentileswithpromises,"oroverIsa.52:"Christ'sfreeredemption"). Nor was this sort of interpretation simply a patristic orReformationdevice.ItisfoundinScriptureitself.see1Cor.10:4,wherePaul,inspeakingofthewildernessexperienceoftheJewsaftertheExodus,saysthat"they drank from the spiritual Rock that followed them, and the Rock wasChrist."

The word normally used to describe this "finding of Christ in the OldTestament"istypology,orantityping-atype,orantitype,beingaprefiguringofalaterevent.Butsuchawayofdefiningtheconcepthasadrawback:peopletakeit as positing amerelymental connection between, say, Jesus and thePaschalLamb.Accordingly,whatIhavebeentryingtodohere(withmyanalogytotheicebergandmyplayingofvariationsonthethemeofsacramentality)isprovideatheologicalbasisforseeingthisantitypingasarealanticipation,anactualprepresence,aprolepsisinfactofthemysteryfinallymanifestedinJesus.Forifwedonotpositsomesuchbasis,thewholetissueoftheChristianviewofScriptureasonegrandrevelationofGodinhistoryfallsapart.Iteitherdegeneratesintoaseries of discrete, incremental bits of weaving, or it unravels into a tangle of

arbitrary,importedallegorizations.ButwiththetheologicalundergirdingIhavesuggested,Scripture'sownsinglerevelationviewofitself-nottomentionsuchaudaciousChristianinsistencesasthenotionthattheGodoftheOldTestamentisnoneotherthantheHolyandUndividedTrinity-isamplyvindicated.

I commend this approach to you, therefore. It saves, quite literally,everything.Itleavesallthehistoricaleventsfullyhistorical,yetitdoesnotlimittheirsacramentalizingofthemysterytotheircontemporarysignificancealone.Itallowsyoutopostulatearevelationasprogressiveasyoulike,butnonethelesstoseeitssequentialdetails(eventhemostprimitiveofthem)astheactionsoftheone God in the fullness of his mysterious presence. It juxtaposes time andeternity inaway thatnei therkeeps themunsavingly separatednorconfoundstheminamishmashthatviolatesboth.Principally,though,itdoesjusticetotheimmediatepresenceoftheentire,eternalmysterytoeverymomentoftimeandeveryscrapofspace. It letsGodbe thecreatingand redeemingGodofall theparticularsofhistory.ItdoesnotconfinehisactionsimplytothemorenotablemomentsofScripture,oreventothemomentsofScripturealone.Itletsyousaynot only that Jesusdied in thePaschalLamband in thedeathofLazarus, butalsothathediedinthedeathsofsixmillionJewsduringtheHolocaust-andforthat matter in all deaths, everywhere and always. Above all, it allows you toproclaim your faith that in the power of his resurrection, he is present to thewhole of creation, not just to those who happen to be Christians. In short, itfinallymakessolid,earthlysenseofJesus'words,"I, if Ibe liftedupfromtheearth,willdrawalltomyself"(John12:32).

Accordingly, with no apologies for having dragged you through a bit oftheologicalheavysledding,Igostraighttothecatenaofactedparables-totheremarkable series of tips of the iceberg - that theGospels present to us at thebeginningofHolyWeek.

Palm Sunday first (Aland no. 269). The mystery that Jesus issacramentalizingbyridingtriumphallyintoJerusalemonthebackofadonkeyishisparousia,hiscomingasakinginpeaceandasajudgeinvindication.Hadhebeen coming as a king tomakewar, or as a judge to settle scores, hewouldpresumablyhavecomeonhorseback tosignifysuchaggressive intentions.But

eventhoughhemadehispeaceabledispositionclear-eventhough(asMatthewpointsout)hischoiceofadonkeywasafulfillmentoftheirenicprophecy,"TellthedaughterofZion:Behold,yourkingiscomingtoyou,humble,andmountedonanass"(Matt.21:5;cf.Zech.9:9)-thesacramentalsignificanceofhisactionwas lost on the crowd that acclaimed him. Expecting only an interventionist,plausibleMessiah,theyhailedhimonlyassuch-onlyasonewhowould,thenandthereandbyright-handedpower,bringin"thekingdomofourfatherDavidthatiscoming"(Mark11:10).Nevertheless,asJesusridesintothecity,thereisone thing and one thing only uppermost in hismind; namely, his left-handed,implausibledeath.Andheknowsinhisbones,evenifhedoesnotyetrealizeitin his mind, that this same crowd will paradoxically provide him with themessianicdeaththeyrefuseeventothinkaboutnow:onGoodFriday,preciselybecause he will have given them no sustained evidence of right-handedinterventiononhispart,theywillbetheveryoneswhocry,"Crucifyhim!"

TheTriumphalEntry,therefore,isaparableofbothgraceandjudgment.Itisaparableofthejudgmentthatdescendsonlyontherefusalofgrace;anditisaparable of the grace that remains forever sovereign over judgment. For if thepeaceablemannerofhisentryintoacityatwarwithhismethodsisajudgmentontheirunwillingnesstoacceptadying/risingMessiah,soitisalso(bybeingavoluntarygoingtohisdeath)aproclamationofthegracethatwillabsolveeventheirnonacceptanceofhimonthecross:"Father,forgivethem"willbehislastwordonthesubject.Theiceberg,ifyouwill,willthrustupabovethesurfaceofhistoryonGoodFridayaswellasonPalmSundayandproclaimforalltimethewayGodperenniallyworks.

Thenexttwotipsoftheiceberg,however-thenexttwoactedparablesintheHolyWeeksequence-proclaimgraceandjudgmentnotonlysimultaneouslybutalso in tandem. First comes Jesus' Weeping over Jerusalem (Luke 19:41-44;Alandno.270),andimmediatelyafterwardcomeshisCleansingoftheTemple(Alandno.271: theepisode is reportedat thispointbyall threesynoptics,butmuch earlier in the Fourth Gospel). In the abstract, it would seem that theWeeping might represent grace, and the Cleansing, judgment; but when thepassagesareactuallyexamined,thatturnsoutnottobethecase.Eacheventischargedwithboth;andremarkably,theaccountsoftheCleansingoftheTemple

actuallycontainmoreexamplesofwhatIhavecalledthevocabularyofgrace-moreemphasisonlittleness,lostness,leastness,etc.asthevehiclesofsalvation-thandoes thereportof theWeepingover theCity.ThiswillbecomeclearasIproceed,soletmebeginbydealingwiththeWeepingfirst.

Asthestoryopens,Jesusisdrawingneartothecity(presumably,thisepisodetakesplaceonPalmSunday,justpriortohisarrivalatthegates).Onlymomentsbefore,Lukereports(Luke19:39-40),somePhariseesinthecrowdsaytohim,"Master, rebuke your disciples"; and Jesus answers, "I tell you, if these weresilent,theverystoneswouldcryout."Itwouldseem,therefore,thateventhoughJesus has been aware all along that he is riding straight into the teeth ofnonacceptance,thefactnowhitshimemotionallyinapeculiarlypowerfulway.Everythinghehaspredictedisnowcominghometoroost,andthesadenormityofitoverwhelmshimwithbothpityandanger:pitythatthecitycannotaccepthim;angerthatitwillnot.

Butinthespeechthatfollows,itisangerthatgainstheupperhand."Ifonlyyou could know," he begins graciously enough, "even you, on this day, thethings thatmake forpeace...." (I think that theGreekof thathalf-sentencecanactually be read two ways: graciously, as implying "but sadly, you can't"; orjudgmentally,asimplying"butyoudamnedwellwon't,asfarasI'mconcerned"-comparetheGreekofPs.95:11,quotedinHeb.3:11.)Inanycase,therestofthe sentence says, neutrally, that the city just doesn't know these things: "butnowtheyarehidfromyoureyes."Andtheremainderofthepassagegoesontospelloutpropheticallythecondemningjudgmentthatwillbeimposed:thecity'senemies will surround it, and raze it to the ground together with all itsinhabitants,and theywillnot leave in itonestoneuponanotherbecause itdidnotknowthetimeofitsvisitation(episkopes).

TheGreekword here for "visitation" is a variant of theword for "bishop"(episkopos, overseer) and it provides a springboard for the application of thispassage to the whole world as well as to Jerusalem. God's "visitation" of theworld-bothhismysterious,intimatepresencetoitbelowthesurfaceofhistoryand his parousia above that surface in the mighty acts of salvation - is thevisitation of an overseer, not an avenger. It is the presence of the Good

Shepherd,notthewolf(see1Pet.2:25fortheidentificationof"shepherd"withepiskopos, and of both with Jesus). But it is the presence of a Shepherd andBishopwho,given theway theworld is,canbeseenby thatworldonlyasanangryjudge.Fortheworld,byitsownstubbornchoiceanditsownirreversiblepride,isgoingtohellinahandbasket.Thatiswhyitsmessianicoverseerweeps:angry tears, judgmental tears, tobe sure;but tearsnonetheless.Tears from thesame Messiah who earlier said, "Jerusalem, Jerusalem .... how often have Iwantedtogatheryourchildrenasahengathersherchicksunderherwings,andyouwerenotwilling"(Luke13:34).

Hisdivineoversight,ofcourse-hisall-reconcilingepiskope-willtriumphintheend:tosayitagain,graceremainsforeversovereignoverjudgment.ThenewJerusalem,thenewheavens,andthenewearth-thewholeredeemedorderofthenewworld-willcomedownfromheavenoutofGod,adornedasabrideforherhusband(Rev.21:1-2).Everytearwillbewipedaway.Butinthemeantime,foras long as theworld insists on its own oversight - for as long aswewill notabandonourdomesticmadnessandourpublic folly - judgmentwill inevitablyseemsovereignovergrace.Guiltwill estrangeour faces from forgiveness;wewillnever,byourowndevices,findthethingsthatbelongtoourpeace.

AndsoJesusproceedstothenextofhisactedparables.Goingintothetemple(stillonPalmSunday,atleastinMatthewandLuke),hedrivesoutallwhosoldand bought in the temple, overturns the tables of themoney changers and theseatsofthosewhosoldpigeons,andsaystothem,"Myhouseshallbecalledahouseofprayer,butyoumakeitadenofrobbers."Hisepiskope-hisvisitation,hisgraciousshepherdingandbishopingofcreation-onceagainassertsitself.Ofalltheplacesintheworldthatshouldhavestoodwitnesstograceandtruth,thetemplewasthatplace;buttheworldhasinfectedevenit,andthereisnothingtobe done with such a ship of fools but to pronounce upon it the judgment itdeserves.Nevertheless, even after he parabolically acts out that judgment, hisvisitationremainsoneofgrace:"andtheblindandthelame[losersall]cametohiminthetemple,andhehealedthem"(Matt.21:14).

"Butwhenthechiefpriestsandthescribessawthewonderfulthingshedid[IamfollowingMatt.21:15-17here],andthechildren[morelosersandlittleones]

cryingout in the temple, `Hosanna to theSonofDavid,' theywere indignant;and they said to him, `Doyouhearwhat these are saying?'And Jesus said tothem, `Yes; have you never read: Out of the mouths of babes and nursingchildren [yet more of the last and the least] you have perfected praise'? Andleavingthem,hewentoutofthecitytoBethanyandlodgedthere."

Mark andLukedonot report this rhapsodyon losing, but Johngoes it onebetter: he links theCleansingof theTemplewith theultimate saving loss, thedeathand resurrectionof Jesushimself.This isnot theplace togo into John'spossiblereasonsforplacingthisepisodeatthebeginningofJesus'ministry-atJohn2:13,afterthe"sign"ofchangingwaterintowineattheweddingatCana.SufficeittosaythatthisearlyplacementoftheCleansingnotonlymakesgoodJohannine sense; John's version of the event also makes the same point thatMatthew'sdoes.Watch.TheJudeanauthorities,havingwitnessedtheCleansing,respondtoJesusbyasking(John2:18),"Whatsignareyoushowingusbydoingthesethings?"Jesusanswersthem,"DestroythistempleandIwillraiseitupinthree days."At first, the authoritiesmock him, thinking he is referring to thetemplehehasjustwroughthavocin:"Thistempletookforty-sixyearstobuild,"theysay,"andyou'regoingtoraiseitupinthreedays?"ButJesus,Johnnotes,was speaking of "the temple of his body" - and he goes on to note thatwhenJesuswasraisedfromthedead,"hisdisciplesrememberedthathesaidthis,andtheybelievedtheScriptureandthewordthatJesushadsaid."

Itisthesovereigntyofgraceoverjudgmentalloveragain.Itistheexaltationof loserswhoarewilling tobelieve ingraceoverwinnerswho think theycanmakeitontheirown.Judgmentindeedfallsontheworld;butsincetheworldispopulatedentirelybylosers(intheend,noneofuseverwinshere)thereishopeforeverybody.Graceperenniallywaits forus toacceptourdestructionand, inthatacceptance,todiscoverthepoweroftheResurrectionandtheLife.

Finally,though,inMatt.21:18-19andMark11:12-14(Alandno.272),therefollowsthebizarreepisodeoftheCursingoftheFigTree(Lukeomitsitatthispoint,butincludesitearlier-transformed,significantly,intoaparableofgrace-atLuke13:6-9).JesuscomesbacktoJerusalemthefollowingday,and,seeingafigtreebythesideoftheroad,hegoestoitandfindsnothingbutleaves(Mark

addsthecomment,"becauseitwasnottheseasonforfigs").ThenJesussaystothetree,"Maynooneevereatfruitfromyouforever"(eistonaiona,totheage).According to Matthew, "the fig tree withered at once"; Mark, who puts theCursing of the FigTree likewise onMonday, but before theCleansing of theTemple, delays the discovery of its having withered until Tuesday. In eithercase, the upshot is similar: Jesus, after an exceptionally harsh, if notunintelligible, act of judgment on the fig tree's unreadiness for him (and byextension,onbothJerusalem'sandtheworld'sunreadiness),goesbacktograceagain. But becauseMark strikes the note of grace even more clearly, let meconcludebyfollowinghim.

AsJesusandhisdisciplespassbythenextmorning,theyseethatthefigtreehas"witheredawaytoitsroots"(Mark11:20-26andparallels;Alandno.275).Peterrememberswhathappenedthedaybeforeandsays,"Master,look!Thefigtree you cursedhaswithered."And Jesus answers him, "Have faith (pistin) inGod.TrulyIsaytoyou,whoeversays to thismountain[Jerusalem:Mt.Zion],`Be taken up and be cast into the sea,' and does not doubt in his heart, butbelieves(pisteue)thatwhathesayswillcometopass,itwillbedoneforhim."

Itistempting,ofcourse,totakethisasageneralexhortationtoprayer;butIthink that is the wrong tack in this context. Jesus has been speaking of thejudgment of destruction thatwill fall on Jerusalem (and theworld) because itwillnotforsakewhatitthinksitknowsinfavorofwhathewantsittobelieve.Thereforeitisthebelieving,thefaith,thatshouldbeemphasizedinthispassage,notthebizarreresults-eitherofprayingthatafigtreebecursedorofprayingthatJerusalemgoflyingintotheMediterranean.Jesusissayingthatevenintheapparentlyharshjudgmentsofdestructionthathehasjustissued,faith-trustinhim-willstillbeabletoturndeathintoresurrection.Gracethatsavesthroughfaithcanprevailanywhere.

I realize that such an interpretation is unusual to the point of beingidiosyncratic, but stay with me for a moment. Because what Jesus says next(Mark11:24-25)makesbettersenseundertheaegisofafaithreadingthanunderthe "pray-hard" banner. "For this reason, I tell you," he continues, (I translateliterally here) "all thingswhatsoever you pray for and ask, believe (pisteuete)

thatyouhavereceived,and itwillbe to (or for)you." Idon'twant to lean toohardonanadmittedlycontestablepoint,but it is at leastworthnoting that thewordsitorthem(referringtothethingsaskedfor)arenotactuallyintheGreektext.Itmayevenbeworthsuggestingthatthe"it"in"itwillbetoyou"neednotnecessarilyrefertothosethingseither:"it"justmightbesomethingfurtherbackanddeeperdowninJesus'mind.Withgreattentativeness,therefore,Iamgoingtosuggest thatmaybe-onlymaybe- it ispossible to interpret the"things"weare supposed to believewe have received as themystery of graceworking indeathanddestruction,andtointerpretthe"it"thatwillbetousorforusasthemysteryofresurrection.

Be that as shaky as itmay, the rest of the passage bears it out remarkablywell. "And whenever you stand praying," Jesus says, "forgive, if you haveanythingagainstanyone,sothatyourFatheralsowhoisinheavenmayforgiveyouyourtrespasses."IfthiswholemonologueofJesus'isjustalectureonhowtodamagestrangers'fruittreesonaspiritualwhim,ortakeJerusalemoffthemapbyprayer,what's thepointofdragging in forgivenessof all things?Thatonlydrops the discourse back into the out-of-context, grunt-and-groan-when-you-pray mode. Forgiveness becomes just one more impossible thing - one moretoughandthreateningjob-thatyouhavetobreakyourspiritualbackover.ButifJesusisindeedtalkingabouttheforgivinggracethatworksthroughtheworst,thenforgivenessbeginstomakemoresensehere.

Forhow is it thatweso frequently runafoulof theworst inour lives?Oh,admittedly someof it comes from thechangesandchancesof thismortal life,fromthemaliceofthedevilorofman-fromtheoutside,inshort:fromthingsweneverwantedandcertainlyneverinvited.Butagreatdealofitcomesfromtheinside,fromouractuallygettinga"yes"toaprayerforsomethingweoncewantedsobadlywecouldtasteit,butwhich,whenwefinallygotit,turnedoutto be mostly a millstone around our necks. The friends we now hate, thehusbandsorwiveswearenowestrangedfrom,thechildrenwhohaveputboththemselvesandusonthepsychiatrist'scouch-allthedireburdensthatnowfallonuslikejudgments-allofthemwereonceearnestlyinvited.Mightitnotjustbe that what Jesus is saying here is that forgiveness is the only way life'sburdens, invitedornot,canbe lifted?Mighthenotbe tellingus,by these two

illustrations of the frankly disastrous consequences of prayer (the fig treewithered,Mt.Zionsunk),thateventheself-willedcalamitiesofourlivesarenothopeless as long as we believe in the gra cious One who forgives - and arewillingtopasshisforgivenessalongtoothers?Mightitnotmeansimplythattheworld, despite the catastrophes it hasbroughton itself by its stupidwish-lists,anddespitethejudgmentthatmustnecessarilybepronouncedonsuchfollies,isalways-evenatitswillfulworst-justonebreathawayfromtotalreconciliation,ifonlyitwillforgive?

I,forone,wouldliketothinkthispassagemeansthat.Butwhetheritdoesornot,thereisnoquestioninmymindthatthatiswhatalltheseactedparables,allthesesurfacingsoftheiceberg,havebeenabout-andthatthatiswhatJesuscallsus to believe. So thank you and goodnight.Whatever elsewemay be sure orunsureof,atleastweknowtheonethingthatbelongstoourpeace.

CHAPTEREIGHT

TheEyeoftheHurricaneTHEQUESTIONOFJESUS'AUTHORITY

THETWOSONS

THEWICKEDTENANTS

11 the rest ofJesus' spokenparablesof judgmentoccupy a spaceof .notmorethanfourdays,ifyoufollowMatthewandLuke-orevenasfewasthree,ifyoufollowMark.Hisactedparablesofmessianicauthority(PalmSunday,theCleansingof theTemple)havenowbeenaccomplished: fromhereon - in therelativelyquiet timebefore thebeginningof thepassiononMaundyThursdayevening - there isnothingbut talk recorded in theGospels. Jesus, forhispart,tellsonejudgmentalstoryafteranotherandspeaksinapocalypticdiscourses;theJudeanauthorities,fortheirs,respondwithbaitedquestions,tryingtheirbesttocatchhiminachargeableoffense.Thisistheeyeofthehurricane,theominouscalmthat iseveryone's lastchancetospeakbefore thesecondonslaughtof theredemptivestorm.

ThefirsttwoparableshetellsinthisinterludearethoseoftheTwoSonsandtheWickedTenants(Alandnos.277,278);butsincethesearebothpresentedinthelightoftheofficialhostilitytohim,IshallprefacethembydealingfirstwithAlandno.276:theQuestioningofJesus'Authoritybytheestablishmentfigureswho are out to destroy him (the Gospel passages are Matt. 21:23-27; Mark11:27-33;andLuke20:1-8).

"TheycameagaintoJerusalem,"Marksays,placingtheepisodeonTuesday.

"Andashewaswalkinginthetemple,thechiefpriestsandthescribesandtheelders came tohimand they said tohim,Bywhat authority (exousia) areyoudoing these things,orwhogaveyouauthority todo them?"'The recurrenceatthispointof thewordexousiaisoneofthenotablesymmetriesinthesynopticGospels.AtthebeginningofJesus'ministry,itwaspreciselyhisteaching"asonewhohadexousia,andnotasthescribes"(Mark1:22)thatattractedthecrowdstohimand led theestablishment,evenat thatearlydate, to"takecounselagainsthimtokillhim"(Mark3:6).Now,attheend,itisthatsameexousiaofhis,thatsamesuigeneris authority - thatunderivative, evenarrogant styleofoperatingbynoone's leavebuthisown- that returnsas the leitmotivof thedrama.Theseemingly interventionist manifestations of it are the cause of the people'senthusiasmattheTriumphalEntryandintheTemple(Jesushasnerve!);andtheultimatelynoninterventionistmysteryofitisthecauseoftheirforsakinghimonGoodFriday("Somenerve!WelikeourMessiahsunique,butnotsouniqueastodie").Butaboveall,Jesus'exousiaisthecauseoftheurgencywithwhichtherulingclassnowmovestodohimin.BetweenthefearthatJesuswillupsettheirpolitical balancing act with Rome and the resentment they feel at his attacksupon themselves, they decide that his (to them) pretense of exousia has to bestoppedforthwith.Hencetheirquestion,"Bywhatauthority...?"

ButJesus'exousiahisuniqueclaimtoanauthoritybasedonwhoheis,notonwhat he can prove himself to be is not something he can justify to theirsatisfaction. He is asking them to believe in him; they, at best, are trying todecidewhether they can find room forhim in theirminds.Andbecause Jesusknows there is noway of ending such a standoff, he simply contents himselfwithparryingtheirthrusts.Inthefaceoftheirquestions,hecontinuallyfrustratesthem by beingwhat he alwayswas, a fox, a rebel, a bad boywho refuses toanswerexceptwithquestionsofhisown. "Tellme,"he says. "ThebaptismofJohn-wasitfromheavenorfrommen?"Inaninstant,hehasputtheminabind.Iftheysay,"Fromheaven,"theyknowhewillaskthem,"Whythendidn'tyoubelieve (episteusate) him?" and if they say, "From men," they will have toanswer to thepeople, "because all held that Johnwas really aprophet" (Mark11:29-32).Accordingly,theyrunforthefirstshabbyintellectualcovertheycanfind: "We do not know," they answer him.And Jesus, diving nervily into the

samecover,replies,"NeitherwillItellyoubywhatexousiaIdothesethings."

In its form, this exchange is simply an example of Jesus' facility with thetricksofrabbinicalargument;butinitssubstance,itisfarmorethanthat.Asfarasheisconcerned,thereareonlytwocentralconsiderationsinhisministry,noworever:hisownauthority-hisexousiaaswhoheis-andtheirtrust(pistis)ordistrust inhimpersonally.He isnot in thebusinessofgiving themargumentsthatwillprovehehassomederivativerighttotheirattention;heisonlyinvitingthemtobelieve.ThisisthehardstoneinthegraciouspeachofhisGoodNews:salvationisnotbyworks,betheyphysical,intellectual,moral,orspiritual;itisstrictly by faith in him. And therefore it is not just these present, officialquestionerswhomherefusestoanswer:Jesusneveranswersanysuchquestions.He frustrates Jamesand Johnwhen theyask for seatsonhis right andhis left(Mark 10:35-45); he replies in riddles to the Judean authorities when theydemand toknowwhat signhe is showingbycleansing the temple (John2:18-22);andevenattheend,herefusestogiveananswertotheapostleswhentheyinquirewhetherhewill "at this time restore thekingdom to Israel" (Acts1:6).Furthermore,thesefrustratingrefusalsgoonandon,notonlyaftertheascensionbutrightuptothepresentday:Jesusobviouslydoesnotanswermanyquestionsfromyouorme.Whichiswhyapologetics-thebranchoftheologythatseekstoargue for the justifiability of God's words and deeds - is always such aquestionableenterprise.Jesusjustdoesn'targue.Evenwhenheinvolveshimselfin disputations, the most obvious thing about him is that he is refusing tocooperatewithhis disputers.Hedoesnot reachout to convinceus; he simplystandsthereinalltheattracting/repellingfullnessofhisexousiaanddaresustobelieve.

Ihavespentsometimeonthesenotesofauthorityandfaithbecausetheyarecrucialpoints in theinterpretationof thetwoparablesweareabout to takeup.Theyare,infact,theverynubofthemessageoftheTwoSonsandtheWickedTenants; I intend, therefore, to resist the temptation to let other interpretationsputthemintheshade.TaketheTwoSonsfirst.AsitappearsintheGospel(onlyat Matt. 21:28-32; Aland no. 277), it is presented as the uninterruptedcontinuation of the wrangle over Jesus' exousia we have just dealt with.Moreover, its clinching, final lines are precisely a reference to theministry of

JohntheBaptistthatJesushasjustalludedto.Accordingly,evenonthefaceoftheGospelaccount,Jesusisholdingsteadfastlytothesamesubjecthehasbeenpursuingallalong.

"Whatdoyouthink?"heaskstherulers."Amanhadtwosons;andhewentto the first and said, `Son, go and work in the vineyard today' [flag up: thisparable will carry within it not only the force of the immediately previousdiscussionbutthatoftheLaborersintheVineyardaswell(Matt.20:1-16)].Andthefirstsonanswered,Ìwillnot';butafterwardherepentedandwent.Andhewenttothesecondandsaidthesame;andheanswered,Ìgo,Sir,'butdidnotgo.Whichofthetwo,"Jesusthenasks,"didthewillofhisfather?"

Timeforabreak,inordertonotetwofalseleadsintheinterpretationofthisparable:itisnotprimarilyabouttheGentile/Jewcontroversyintheearlychurch,and it is not at all about works mattering more than words. The Gentile/Jewreading is awrong start because,while the influxofGentileChristianson thebasisoffaithaloneisapossibleminorpointofexposition,itcannotbethemainpoint unless you take this passage as an ecclesiastical gloss rather than as thewordsofJesushimself.Buttome,thatisbothcumbersomeandunlikely.Jesusis,afterall,talkingtoJewshere.Accordingly,themostlikelyreadingisthatthetwosonsrepresenttwodifferentresponses(faithandunfaith),eachofwhichisaresponsethatJewshavemadetobothJohntheBaptistandJesus.Similarly,theworks-versus-wordsreadingisamistake.Jesus ison thesubjectoffaith inhisownexousia,notonthesubjectoflegalisticfineslicingbywhichanothatturnsintoayescanbeconstruedasamoremeritoriousworkthanayesthatturnsouttobeano.

Inanycase,Jesuscontinuestheparable(Matt.21:31-32)byspeakingonlyofJews."Amen,Isaytoyou,thetaxcollectorsandtheharlotsgointothekingdombeforeyou.ForJohncametoyouinthewayofrighteousnessandyoudidnotbelieve (episteusate) him, but the tax col lectors and the harlots believed him;andevenwhenyousawit,youdidnotafterwardrepentandbelievehim."

Thisis,ofcourse,aparableofjudgment.ButIwantyoutonotehowitisthatJesusshowstheimpositionof thejudgmenthere.Letmerephrasehisquestion

("Which of the two did the will of his father?") in the form of a series ofquestionsandanswersthatmayhelpclarifynotonlyhisownreasoningbutthereasoningofScriptureasawhole:

Q:Onwhichofthesetwosonswilljudgmentfall?

A:Onthesecond.

Q:Why?

A:Becausehedidnotdothewillofhisfather.

Q:Andwhatthenisthefather'swill?

A:[IquotefromJesushimself,inJohn6:40]:"ThisisthewillofmyFather,thateveryonewho sees theSon [Jesus - just standing there, and speaking there,and hanging there on the cross] and believes (pisteuon) in him may haveeverlastinglife,andIwillraisehimupatthelastday."

Do you see? The incidental devices by which the two sons arrived atbelievingornonbelievingbehavior-atfaithorunfaith,atayes-out-ofa-noorata no-out-of-a-yes - are not themain point.That point is simply that judgmentfallsadverselyonunfaithalone.Andit isunderscoredbyJesus' insistence thatthetaxcollectorsandtheharlotswillgointothekingdombeforetherulers.Itisnotthatthosedisreputabletypeswillbesavedbecausetheystraightenedupandflewright;itisthattheywillbesavedjustbecausetheybelieved.Anditisnotthat the rulers will run a poor second because they took a nosedive into evilworks after a previously respectable flight pattern. Like the Pharisee in thePhariseeandthePublican,theyarecondemnedfornotrepentingoftheirunfaith- for their faithlessnonacceptanceof thegrace thatworksby raising thedead.ThereforeeventhefailuretorepentofwhichJesusfinallyaccusestherulersisnot amoralmatter. As amatter of fact, they had nomoremoral turpitude torepentof than thePhariseedid.Theyweregoodpeople.Andas far as the taxcollectorsandtheharlotswereconcerned,they,likethepublicanintheparable,hadmorestrikesagainstthemthananymerereformcouldcancel:theywerebadpeople-losers,outcasts,socialdeadducks.

All of this is convincingly present in the parable of the Two Sons, if youscratchbeneathitssurface.The"repentance"oftheonesoncannotpossiblyhaveremovedthefactualoutrageofhisrefusaltowork;andtheshirkingoftheothercannothaveobliterated thepriorgoodnessofhispromptcompliance.Thefirstson'sinitialnotohisfatherremainstheinsultitalwayswas,andthesecondson'syes stands as an irrevocable joy. It is not that either the evils of the first arereformedawayorthatthegoodnessesofthesecondgointothediscard;itisjustthat the one finally, and in living fact, takes his stand on trust in his father'sexousiawhiletheotherinfactrepudiatesit.

Accordingly, this parable is indeed charged with all the judgmenton-the-refusal-of-graceovertonesthatarepresentintheLaborersintheVineyard.Justas in thatparable the last laborershiredget fullpaysimplyasa resultof theirtrustingthewordofthelordofthevineyard,andlivingoutthattrustforasingle,less-than-meritorious hour, sowith the first son here.And just as the laborerswhoworkedalldaylaboredonlyinhopeofrewardfortheirworks-andrefusedtotrustthelordwhenheproclaimedgrace,notreward,ashisonlyrealinterest-sowiththesecondson.Asamatteroffact,ifyouwantedtopresstheparable,you might even postulate that the second son was fully aware of his father'sacceptanceofhisbrother'stoo-easyrepentanceafterinsubordination,andthathedecided to teach the freewheelingpairof them(especiallyhis father)a lesson.Hewouldpuncturethetiresofallthisfreedominfaithbyjustnotshowinguptodoanyoftheworkshewasfamousfor.Theythoughttheycouldcountonhim,didthey?Well,they'dbesorry.

Andifyouthenexpandupontheparable,yougetaninstantapplicationofittothelifeofthechurchinallages.Fornomatterhowmuchwegivelipserviceto the notion of free grace and dying love,we do not like it. It is just too ...indiscriminate.Itletsrottensonsandcrookedtaxfarmersandcommontartsintothe kingdom, and it thumbs its nose at really good people. And it does that,gallingly,fornomorereasonthantheGospel'sshabbyexaltationofdumbtrustover worthy works. Such nonsense, we mutter in our hearts; such heartless,immoral folly.We'll teach God, we say.We will continue to sing "AmazingGrace"inchurch;butwewilljollywellbejudiciouswhenitcomestoexplainingtotheriffraffwhatitactuallymeans.Wewillassurethem,ofcourse, thatGod

lovesthemandforgivesthem,butwewillmakeitclearthatweexpectthemtocleanuptheiractbeforeweclaspthemseriouslytoourbosom.Wedonotwantwhoresandchiselersandpracticinggays(eveniftheyaresufferingwithAIDS)thinking theycan justbarge inhereand fraternize.Aboveall,wedonotwantdrunk priests, or ministers who cheat on their wives with church organists,standingupthereinthepulpit tellingusthatGodforgivessucheffrontery.Weneverdidsuchthings.Why,wecanhardlyevenbeartothink....

Doyouseenow?Wearesecondsons,elderbrothers,respectablePharisees,twelve-hour,all-daylaborerswhosemoraleffortshavebeentrampledonbytheFeetBeautiful upon theMountains.We are resentful at being the butts of thedivine jokeofgrace that saysnothingmatters exceptplain, old, de facto, yes-Jesus faith. And when we institutionalize that resentment by giving theimpressionthatthechurchisnotforsinnersandgainsayers,weareadisgracetothe Gospel - a bushel of works hiding the Light of the world.We are underjudgment.Oh,yes;wesaywebelieve.Butwhatwebelieveislargelyanethico-theologicalconstructofourowndevising,asysteminourheadsthatwillmakethe world safe for democracy, and for thrifty, brave, clean, and reverentexsinners likeourselves.Like thesecondson,ouronlyreal trust is inourowndevices. Just trusting Jesus - the friend of tax collectors and sinners, the onewho,whilewearestillsinners,diesfortheungodly-isnotourideaofhowtorunalifeline.

"Diffidammihi,fidaminte,"saidAugustinetoGod;"Iwilldistrustmyself,Iwilltrustinyou."Thefirstsonhadthegracetodistrusthisownfirstformulationof what was actually going on between him and his father and to eat crow,turninghisself-regardingnoofworksintoanother-regardingyesoffaith.Andforthatfaith,heiscommendedashavingdonethewillofhisfather-thewholewill,notjustsomepreliminaryvelleityonhisfather'spartbutallheeverwanted.Andthatwill isonethingandoneonly:believing.It is trust inhim-anytime,anywhere, anyhow. But the second son turned Augustine's prayer around:"Fidaminmeipsum,diffidamtibi":"Iwilltrustmyself,Iwilldistrustyou."Hekept scores where his father kept none, books where his father had stoppedmakingentries; and for that relianceonworks (nasty,negative, I'll-teach-themworks),heiscondemned.

Soit iswithme,ifIamhonest.Andsoit iswithyou.TheFather'swillforyou-hiswholewill,hisentireplanofsalvation- is thatyoubelieve inJesus,nothingmore.Hehas already forgivenyou, hehas already reconciledyou, hehas already raised you up together with Jesus and made you sit together inheavenlyplaceswithhim.Andbetteryet,JesushimselfhasalreadypronounceduponyoutheapprovingjudgmentofhavingdonehisFather'swill.Butifyoudonotbelievehim-ifyouinsistonwalkinguptothebarofjudgmentonyourownfaithlessfeetandarguingacasehehasalreadydismissed-well,youwillneverheartheblessedsilenceofhisuncondemnationovertheinfernalracketofyourownvoice."Hewhoargueshisowncasehasafoolforalawyer"istrueinanycourt.Butinthiscourtyouwillbemorethanafoolifyoutrythattrick.Youwillbeanidiot.Thereisnocase.Thereisnoevidenceagainstyou.Andthereisnocourtroom to display your talents in. It is all quashed, all over but the fun ofhaving an eternal drinkwith the Judgewhomakes Harry Stone look serious.ThisistheGospelasNightCourt.Allyouhavetodoishoistyourglassandsay,"Yes, Judge.Cheers! Skal! Salute!EinProsit!Bottomsup!"Thewhole thing,yousee,standsforeveronitshead:thelastshallbefirst-justforbelieving.

TheparablethatimmediatelyfollowstheTwoSonstakesupthesametopicsof faith and exousia fromanopposite point of view.The storyof theWickedTenantslooksatthepictureofrejection-by-unbelieffromGod'ssideratherthanfromours.Itoccursinallthreesynoptics(atMatt.21:33-46;Mark12:1-12;andLuke20:9-19;Alandno.278);butIshallcontinuetofollowMatthew'saccountfortworeasons.First,becauseitformsalogicalsequeltotheparableoftheTwoSons,whichonlyMatthewrecords.Butsecond,becauseitisthefullerversion.Indeed, if youwill permitme an aside on the subject of biblical criticism, itsvery fullness serves as an argument in favor of the ancient view of therelationshipsamong thesynopticGospels.Themodernview,ofcourse, is thatMarkwaswrittenfirstandthathisGospelwas thusavailable tobothMatthewandLuke;italsoholdsthat,alongwiththeirownpeculiarsources,designatedasMandL,theyhadhadmaterialfromasourcecommontothembothbutmissingfromMark-asourcedesignatedasQ.Inearliertimes,however,itwasgenerallyassumedthatMatthewcamefirst, thatMarksubsequentlyrevisedandabridgedMatthew,andthatLukethenusedbothofthem,addinghisownmaterialwhere

hethoughtappropriate.Forwelloverahundredyearsnow,themodernviewhasreigned unquestioned and the ancient one has been treated as having norespectableclaimsatall.ButifyoulookcarefullyattheparableoftheWickedTenantsinallthreeGospels,youwillseethatthematterisnotquitesoclear-cut.

Foronething,MatthewandMarkagreeatcertainpointsandLukeistheoddmanout(comparethefirstverseoftheparableinallthreeaccounts).Scoreonefor the old, "updated abridgment" theory ofMark. The ancientswere not justblindlycavingintothetraditionthatputMatthewfirstinthecanonofScripture;thereareanumberofinstancesinthesynopticGospelswhereLukeinexplicablyomitscertainMarkanpassageswhich,on themodernview,hesupposedlyhadrightinfrontofhim.See,forexample,theparableoftheMustardSeed(Alandno. 209; Mark 4:30-32 and parallels), the passage on Divorce and Celibacy(Aland no. 252; Mark 10:2-12 and parallels), or the passage on the Sons ofZebedeeandtheirrequesttositonJesus'rightandleftinglory(Alandno.263;Mark10:35-45andparallels).Butforanotherthing,MarkandLukesometimesagree against Matthew (compare, in this parable, Mark 12:4-5 and parallels),suggestingthatwhenLukediduseMark,hedidsobecausehefeltitwasabetteraccount thanMatthew's - provided, of course, he had access to theMattheanversion.

Mypurposeinmentioningallthisisnottoadvocatetheabandonmentofthemodern view (on balance, it does seem to explain the complexities of thesynoptic interrelationships a bit better). I only want to note that thoseinterrelationships are indeed complex, and that it may well be true that nohypothesisaboutthemwillevercoverthegroundwithcompletesatisfaction.Inanycase,backtothetextinMatthew.

"Hearanotherparable,"Jesussays,pickinguprightafterthestoryoftheTwoSons."Therewasahouseholderwhoplantedavineyard,andsetahedgearoundit,anddugawinepressinit,andbuiltatower,andletitouttotenants,andwentinto another country." Once again, Jesus recurs to the image of the vineyard,echoing not only his own parables, but also such passages as Isa. 5:7, "ThevineyardoftheLordofhostsisthehouseofIsrael,andthepeopleofJudaharehispleasantplanting."AsintheparableoftheTwoSons,Iamonceagaingoing

toresist the temptation to leap toajew/Gentile interpretationhere.Jesus isstilltalking to Jews at this point: while such an interpretation is fair enough forcertain expository purposes (and is even supported by the uniquelyMattheanpassage in verse 43), themain thrust of the parable goes to themore generalmatterofrejectionofJesus'exousiabyunfaith.(Verse43'sconsequentgivingofthekingdomtoanother"nation[ethnei]producingthefruits"offaithissimplyaforceful,propheticinstanceoftheperilsofthatrejection.)

Israel,theparableissaying,hasbeenchosenbyGodashisvineyardandGodhas let that vineyard out to the tenants now in charge, namely, the Judeanauthoritieswhose hostility and defective stewardship Jesus is now addressing.Lookatthetext:"Whentheseason(kairos,hightime,dueseason)offruitdrewnear,he[thehouseholder]senthisservantstogethisfruit."Plainly,inadducingthisfirstgroupofservants,Jesusisreferringtotheprophetswho,asheseesit,havepreparedthewayforhisowncoming-andwho,intheirowntime,werenomoreacceptable to theauthorities thanJesus isnow.Asheputs it, the tenantstookthoseservantsand"beatone,killedanother,andstonedanother."Butthen,afterhavingthehouseholdersendstillmoreservantstothesamefate,Jesushashimdecidetosendhissontothem,saying,"Theywillrespectmyson."Justasplainly,thisisasetupforthecondemnationoftheauthoritiesofJesus'day.

Instrictlogic,theparablebecomestortured,ifnotfantasticatthispoint:Jesusis clearly trying to show their rejection as folly. There is no good reason, forexample,whythetenantsshouldaltertheirunfaithfulstewardshipnow(thesonisjustonemoreinterferencewiththeirplans);correspondingly,thereisalsonogoodreason,inreallife,forJe-sustohopethattheauthoritiesheisdealingwithwill alter their unbelief (to them, he is simply a dangerous nuisance).Furthermore, thereasonthe tenantsgivefor theirplan tokill thehouseholder'sson is equally absurd: there is no real chance that murdering the heir of thevineyardwillresultintheirinheritingit,especiallysincethehouseholderisstillalive,well,andbreathingdowntheirnecksattheendoftheparable(seeMatt.21:40).Theonlywaytheirreasoningcouldmakesenseis if theyassumedthatthehouseholderwassofaraway(or, in thecaseof theJudeanauthorities, thatthe day of reckoningwas so far off) that they could live out the timeof theirstewardshipbeforethejudgmentdescendeduponthem.

That,ofcourse,isapossibleinterpretation:andifyoulikeit,itenablesyoutoopen up the parable considerably. Watch. The precise assumption of theauthorities facing Jesus is that the judgment is a longway in the future.Theirfurtherassumptionisthatwhenitdoescome,itwillnotonlyberecognizableasaright-handed,score-eveningoperationthatwillmakeIsraelthetopdogoftheworld; it will also feature aMessiah (or a Son of man) who will himself berecognizableasanosepunchinginterventionist.Theyarenotatallpreparedforthe appearance of some ineffective messianic pretender whose idea of savingaction is aggravatingGod's representatives into exterminating him -which, ofcourse, is exactly what Jesus' paradoxical arrival on their scene looks like tothem.Andbecause theywillnot trusthiminsuchamildarrival,because theycanconceiveonlyof theirown,vindictiveversionof thecoming in judgment,for that very reason, the real, vindicating judgment - the judgment that willinquireonlyiftheyhavetrusted,nothowwellorbadlytheymanaged-willfallonthemanyway,condemningtheirunfaith.

Therefore, having postulated the fantastic, pointless killing of thehouseholder's son, Jesus asks the clinching, rhetorical question: "When theowner (kyrios, lord)of thevineyardcomes,whatwillhedo to those tenants?"Andtheyanswerhim("they,"presumably,beingtheauthoritiesJesusisaimingthisparableat):"Hewillputthosewretchestoamiserabledeathandletoutthevineyardtoothertenantswhowillgivehimthefruitsintheirseasons(kairois)."Thesetup,yousee,hasworkedperfectly.Jesushasgotten themtosayexactlywhat hewould have said himself: the stewardship of themystery of salvationwillbetakenawayfromthepresentauthoritieswhohaveexerciseditinunfaithanditwillbegiventootherswhowillexerciseitinfaith.Moreover,thoseotherswillbeable tostandat the judgment that looksonlyat faithbecause theywillhave done the "one thing necessary": they will have accepted, rather thanrejected, theSon inhisparadoxicallymildcoming.Theywillhave recognizedhisall-reconciling,left-handedexousiaandtheywillstandapprovedbecauseoftheir trust.But theauthorities -even though they, too,are in fact justasmuchwithin thepowerofhis reconciliation -willhavecut themselvesoff from thatpower.

Jesus thengoeson to tieup theparable (Matt. 21:42-46).He says to them,

"Haveyounever read theScriptures [he is continuing todrivehome thepointthattheOldTestament-towhichhehasreferredbyhisallusionstothevineyardandtotheprophets-promiseshiskindofMessiah,nottheirs]:Thestonethatthebuildersrejectedhasbecometheverycornerstone;thiswastheLord'sdoing,andit is marvelous (thaumaste, astonishing, even shocking) in our eyes'? [he isquotingfromPs.118:22-23]."Jesusissayingquiteclearly,inotherwords,thatnot only is his ownmild exousia unacceptable to their unfaith; it is also andnevertheless-initsveryunacceptabilitythecornerstoneoftheirsalvation,eventhoughtheywillnottrustit.Theworldissavedonlybyhispassion,death,andresurrection,notbyanyof thedevicesthat, in itsunbelief, it thinksitcantakerefugein.Furthermore,thatsameunacceptabilitywillbethecornerstoneoftheirjudgmentandoftheworld's-atruththatMatthewwillsetforthasJesus'finalwordbeforethepassionintheparableoftheLastJudgment(Matt.25:31-46).Inthat great scene, where the sheep are finally separated from the goats, thecriterion for the rewarding of the sheep is nothing other than their blindacceptancebyfaithofakingwhohasappearedtotheworldonlyundertheguiseof the last, the lost, the least, and the little. Even the righteous, you see,willknow of no reason for their vindication; they will only have experienced itthroughtheKing'sparadoxicalpresenceontheundersideofcreation.Theywillsimply have trusted; and that trust will have already brought them homejustified.Andasforthegoats...well,thewicked,too,willhaveexperiencedthesamepresence(theauthoritiesofJesus'day,forexample,wereasinvolvedinhisredeeming death as anybody - Caiaphas, the Sanhedrin, even Judas, were allintimatewithhissavingexousia);buttheywillnothavetrusted.Theywillhavebeen justified and they will have been brought home; but because of theblindnessoftheirunbelief,theywillhavecutthemselvesofffromthesalvationtheyalreadyhad - from the favorable judgment that, but for thenoiseof theirownworks,theywouldotherwisehaveheard.

Finally,though,Jesuspropheticallyspellsouttheendresultoftheauthorities'faithlessstewardshipofthemystery."ThereforeItellyou,thekingdomofGodwillbe takenaway fromyouandgiven toanationproducing the fruitsof it."Then,referringbacktohimselfasthecornerstone,hesays,"Andhewhofallsonthisstonewillbebrokentopieces;butwhenitfallsonanyoneitwillcrushhim

todust."Thislastverse,whilelesswellsupportedbythetextualevidence,stillmakes perfectly good sense as the concluding line of the parable. It is thegeneralizing of the judgment that Jesusmade specific in the verse before.Hisparadoxicalmessiahshipisagreatstoneinthewholeworld'sway:ChristJesus,asPaulsaid later in1Cor.1:23, isastumblingblock(skdndalon) to theJews,andfoolishness(morian)totheGreeks.Theworldperenniallytripsoverhiminunbelief;andwhenhecomesinjudgmenttoitsunfaith,hisvindicationofitbygracethroughfaithsimplygrindstopowdertheirrelevant,lostlifeonwhichitchosetorely.

Theauthorities,predictably,respondtothisstatementbytryingonceagaintoarrestJesus.Butfearingthemultitudes-prudentlyapprehensivethatapopularuproarmight bring down the political house of cards that has been their life'swork-theyputofftheirplanstilltheycanconthepopulaceintobeinggroundtoa powder along with them. Mark and Luke add the detail here that "theyperceivedthathehadtoldthisparableagainstthem"-aperceptionthatanyfive-yearoldcouldhavecomeupwith,butthatstilldeservesafinalword.ForJesuswas against them. And he is against the world, too. He stands in judgmentagainsteveryonewhowillnotaccepthisacceptanceoftheworldbyfaithalone;buthebringsdownhisgavelonlyon the folly thatwillnot see thathe judgesnothingelse-notgoodness,notbadness,notanything.Andthatissuchastrangekind of againstness, such a blessed resistance of the world's insistence onjudgmentbyworks,thatyou'dthinkitwouldmakeusalllaughoutloud.Buttheself-justifyingworld (including an alarmingly large number ofChristianswhothink that beingwell behaved ismore important toGod than just trusting hisforgiveness) can see it - and him - only as a threat. As any preacher whoseriouslypreachestheGospelofgracecantellyou,thetroopsarenotamusedbythe prospect of absolutely free salvation. The first instinct ofmostChristians,after they have smiled indulgently at the preacher's charmingly easygoingconceptofsalvation,istonailhimtothewallforknockingthepropsoutfromunderdivineretributionfornastydeeds.Theydonotwantgrace,theywantlaw.Like the stupid tenants in the parable, they try to stop the coming of theparadoxical Power that alone can keep them in business, and they take theirrefugeinalotofprudentialnonsensethatonlyinsurestheirgoingoutofit.

They don't stop the Power, of course. Jesus died for the sins of thosewhokilledhim-evenforthesinsofunbeliefbywhichwekillhimalloveragain.Intheend,though,itisjustsad.Howunhappytoputourselvesonthelosingendofadealthatevenourmessingupcan'treallysour!Howmelancholynottobelievethatallheeverwantedwasforustobelieve!

Howjustplaindumb!

CHAPTERNINE

TheDelugeofJudgmentbyMercyTHEKING'SSON'SWEDDING

heparableoftheKing'sSon'sWedding(Matt.22:1-14;Alandno.279)isquiteplainlyavariationontheparableoftheGreatBanquetinLuke14:15-24.Butwhenthetwoversionsarecompared,theirdifferencesoftone,content,andcontext are somarked as tomake youwonderwhether they even deserve thenameparallelpassages.Youpayyourmoneyandtakeyourchoice,ofcourse,asto how they got that different. For example, some critics like to assignresponsibility for the Matthean version to some first-or second-centuryecclesiastical source. But my dollar goes down on a more economicalexplanation,namely, that theparableappearstwicebecauseJesustoldit twice.Likeagoodpreacher,however,hedidnotsimplyreachintothebarrelanduseprevioussermonsunchanged;hevariedhismaterial,givingevenanoldparableanewformforanewoccasion.

Takethepresentparableasaninstance.Jesustolditinitsfirstform(inLuke)at a meal in the house of one of the chief Pharisees: in that context, it waspredominantlyaparableofgrace,withashortjudgmentalkickerattheend.Onsecondtelling,however(inMatthew,duringHolyWeek),hetransformeditintoafull-fledgedparableofjudgment,withgracetuckeddownbelowasthesubtext.Ileaveittoyoutocomparethetwoindetail;formyself-sinceIhavealreadytreatedLuke'sversioninthepreviousvolume,TheParablesofGrace-Iproceeddirectly to theMatthean rendering, remindingyouonlyofmy insis tence that,evenwhenhespeaksinjudgment,Jesusiscarefultomakegracesovereignoverall.

Thestoryoccurs inMatthewwith thesimplestof introductions:"AndagainJesusspoketotheminparables,saying...."Thelogicalantecedentofthe"them"isofcoursethechiefpriestsandPharisees(Matt.21:45-46)againstwhomJesushasjustspoken(andactedout)hisimmediatelyprecedingparablesofjudgment-and who, in fact, are trying to arrest him and kill him. We should expect,therefore,thatthisversionwillbefar"hotter,"farmorefilledwithseverityandeven death, than his previous telling of the story over dessert and coffee at adinnerparry;andsoitis.Butbeforewedwellonitsuniqueness,IwantyoutoputinthebackofyourmindtwostrikingdetailsthatJesuscarriesoverfromtheearlier version. First, he uses the imagery of a wedding (gdmos) in bothpresentationsoftheparable:inMatthew,thewordoccursintheopeningwordsof the parable itself; in Luke, it occurs in the immediately preceding parable(14:7-8)shortlybeforeherelatestheparableoftheGreatBanquet.Accordingly,since I have been insisting all through this book on a full-court, whole-New-Testament press in my interpretation of the parables, I want you to set thisparablenotonlyinthecontextoftheGospelsbutalsointhelightoftheweddingthat is the climactic image of Scripture, the finalwrap-up of the entireBible,namely,theMarriageSupper(deipnon)oftheLamb(Rev.19:9ff.).

Theseconddetail followslogicallyfromthat: inbothversions,Jesusmakesextensive use of the imagery of a festivemeal. In Luke, he not only tells theparablewhileheis"eatingbreadonthesabbath"inthePharisee'shouse;healsouses the word doche (banquet, reception, Luke 14:13) just before he tells thestoryandtheworddeipnon(supper,banquet,Luke14:16,17,24)intheparableitself. And inMatthew, he uses the word driston (breakfast, noonday dinner,feast,Matt.22:4)tospecifythenatureoftheparrythekinggivestocelebratehisson'swedding.Add therefore to your computermemory bank asmany dinnerparties,suppers,andweddingreceptionsasyoucangatherupoutofScripture:notonlythefinalSupperoftheLamb(Rev.19),butthemarriagefeastatCanaofGalilee(John2),theLastSupper(Matt.26;Mark14;Luke22),theeveningmealatEmmausonthenightofEasterDay(Luke24),thebreakfastofbroiledfishbythelakesideatoneofJesus'resurrectionappearances(John21)-andforgoodmeasure,thePassovermealinExod.12,allsabbathmealseverywhere,thefeastfortheprodigalson(Luke15),andtheLord'sSupperthroughoutChristian

history. In other words, this parable must be read in the context of all thegracious invitations to "sit together in Christ Jesus" (Eph. 2:6), be they OldTestamentantitypes,Gospelevents,presentrealities,oreschatologicalpromises.The world has been summoned precisely to a party - to a reconciled andreconcilingdinnerchez theLambofGod; judgment ispronouncedonly in thelightoftheacceptanceordeclinationofthatinvitation.

Forthatreason,Isimplynotetheimmediatecontextoftheparableandmoveon:Jesusisspeakingforopenershereabouttherejectionbytheauthoritiesofhisinvitationtobelieveinhim.Butonlyforopeners.Thereachofthisparablegoesfar beyond the Jews of Jesus' own time, and even beyond the Jew/Gentileconflictintheearlychurch:itultimatelydefinesthenaturebothofthesalvationheofferstothewholeworldandofthejudgmenthepronouncesontherejectionof that offer. It is, in aword, catholic; I will not sell it short by dwelling onparochialinterpretations.

"The kingdom of heaven," Jesus begins (tying the story back to all theparables of a mysterious, actual, catholic kingdom he told earlier in hisministry),"maybecomparedtoakingwhogaveamarriagefeast(gamous)forhisson."Scoreahappypointfortheall-reconcilingparryanditspreeminenceasa biblical image.God, theKing, is notmad at anybody: because of his Son -becausehisSon,bydeathandresurrection,hasdrawnallcreationtohimselfasthebrideoftheLamb-Godwillsabovealltocelebrate.AndbecausewhenGodis happy, everybody should be happy, he extends a gracious invitation to joinhiminhis joy:"Andhesenthisservants tocall thosewhowere invited to themarriagefeast."Sadly,though,thesituationisnotthatsimple:thosewhowereinvited, Jesus says, "would not come." Score a sad point, therefore, for theunhappytruththattheworldisfulloffoolswhowon'tbelieveagoodthingwhentheyhearit.Freegrace,dyinglove,andunqualifiedacceptancemightaswellbea fifteen-foot crocodile, thewaywe respond to it: all our protestations to thecontrary,wewillsooneracceptaGodwewillbefedtothanonewewillbefedby.

ButsinceJesus,intellingtheparable,nowgoesonaroll,letusrollwithhimintheinterpretation.Theking,undaunted,sendsyetmoreservants:"Tell those

who are invited," he commands them, "Behold, I have made ready my feast(driston),myoxenandmyfatcalvesarekilled,andeverythingisready;cometothemarriagefeast."Theinvitedguests,however,makelightofit(theGreekisamelesantes:disregard,reject,carenothingfor,notgiveadamnabout),andtheygooff,onetohisfarmandanothertohisbusinessinterests-whiletherestmakecrystalcleartothekingwhattheyreallythinkofhismonomaniacalinsistenceonhavingaparty:theyseizehisservants;theytreatthemdisgracefully;andlastbutnotleast,theykillthem.

It seems an oddway to run a social life.Most of us are content with justthinking such thoughts: "Another one of those ghastly slow leaks theHopkinsons try topassoffasablowout?Whydon'twe tell themthemailmansteppedonalandmineinthelawnandwenevergottheinvitation?"ButJesusisout to stigmatize the incongruous enormity of the rejection, so he insists onnothinglessthanheapsofmurderedmailmen.Andhefollowsitwithanabsolutefestivalofdeathpresidedoverbythekinghimself.Carryingthenoteofdeadlyseriousness to its logical extreme - driving home the nail of an unappeasabledeterminationtocelebrate,andnotcaringthatheleavesbrutalhammermarksallover the woodwork of his story - he has the king respond in kind to thedepredationsofthefirst-invitedguests:"Thekingwasangry,"Jesussays,"andhe senthis soldiers anddestroyed thosemurderers andburned their city."Thesceneisstraightoutof theA-Team:bazookasfiring,napalmenvelopingladiesin summer frocks, Rolls Royces being blown up by TOWmissiles, hundred-roommansionsbeingburnedtotheground.ButunlikeTV,itfeaturesrealbloodandgenuinecorpses.ThisisnotjusttheoldNewport-Southamptonsocialsnub;thisiscrossingpeopleoffyourlistforgood.

Please note, though, the real reason for such ferocity.Who in factwere allthesecorpseslyingaroundlikesomuchcordwood?Theywerethepeoplewhohadarighttobeataroyalwedding.Theywerethenobility,thejetset,thestarsofstage,screen,andTV.Theywere,inshort,thebeautifulandthegood.Theydidnotlackforsociallyacceptablegoodworks:theyhadtheMercedesBenzes,theDiorgowns,and thesixty-five-footyachts;aboveall, theyhad thestyle tomakeevenaroyalweddinglookbetter.Butforallthat,theyweretotallylackingin the trust, the faith, that is theonlydivinely acceptablequality.And so they

taketheirplaceinJesus'cavalcadeofwinnerswholose:theyarethePhariseeinthetemplereadingoffhislistofgooddeeds;theyareZacchaeuswithhisspeechaboutwhatanhonestcrookheis;andtheyareyou,andtheyareme.TheyareallofuswholiveinthetwincertaintiesthatourgoodworkswillearnustherighttoattendtheSupperoftheLamb,andthatGod'sgoodnaturewillabsolveusfromhavingtositthroughitifwehappentohaveotherplans.Whytheferocity,then?Simplythis:sinceneithertheynorwecouldpossiblybewrongerabouteitherofthose two certainties, Jesus insists on displaying both of them as deadwrong.Salvation is not byworks, and the heavenly banquet is not an option.We aresavedonlybyouracceptanceofapartyalreadyinprogress,andGodhaspaidforthatpartyatthepriceofhisowndeath.Andsincehecountsonlythosetwothings-onlyfaithandgrace-nothingelsecounts.Outsideoftheparty,thereisnolifeatall.

WhichiswhyJesusnowhasthekingproceedtowhatforhimisplanB,butwhat for God has been plan A all along: "Then he said to his servants, Thewedding is ready,but those invitedwerenotworthy' [in their relianceon theirownworth,theylostcompletelythesoleworthinessoffaith];gothereforeintothestreetsofthecityandinvitetothemarriagefeastasmanyasyoufind.'Andthoseservantswentoutintothestreetsandgatheredallwhomtheyfound,bothbadandgood."

Stopright there.This lastdetail isnot justapeculiarityof thisparable; it ispracticallythehallmarkofJesus'majorparablesofthekingdomandofgrace.Inthe Sower, a catholic sowing has both good and evil results, all ofwhich arewithinthekingdom.IntheWheatandtheWeeds,goodandevilareallowedtogrowtogetheruntil theharvest. In theNet, thekingdomgathersofeverykind.AndintheGoodSamaritan,theProdigalSon,andthePhariseeandthePublican,Jesusgoesoutofhiswaytomakeheroesoflife'slosers.Evil,inshort,isnotaproblem for the kingdom: it has alreadybeen acedout by the power of Jesus'death and resurrection. The only thing that can possibly be a problem for thekingdomisafaithlessnonacceptanceofGod'shavingsolvedtheproblemofevilallbyhimself, andwithouteveroncehavingmentioned the subjectof reform.Hedoesnotinvitethegoodandsnubthebad.Heinvitesusall,whileweareyetsinners;andhesimplyasksustotrustthatinvitation.Andthereforebecausethe

remaininginhabitantsofhiskingdom,goodandbad,didjustthat-becausetheworkingpoorandthewalkingwounded,thebagladies,theprostitutes,andthederelictsdrinkingMuscatelindoorwaysjustsaidyesandcametothewedding-theyareallhome freeat theparry: "theweddinghall," Jesus says, "was filledwithguests."

It isnecessaryhere,I think,tosupplyadetail intheparable-adetailmadereasonable by the events that are shortly to unfold. Since the typeswho havenowbeendragooned into the festivities rightoff the streetscouldnotpossiblyhavehadtuxedosandballgownsintheirshoppingcartsandbrownpaperbags,Iamgoingtopostulatethattheking,inordertogivetheroyalweddingaproperlyroyalambience,suppliedhislast-minuteguestswithsuitableclothesonthewayin.Heopened the royalwardrobeandhadhisgentlemenand ladies inwaitingcarryitsentirecontentsdowntothefrontdoorofthepalace.Then,aseachoneapproached, he or she was given something splendid to wear: a Bill Blassoriginal,aBalenciagacreation,whatever.

Nowthen.Theking,satisfiedthathehasdoneeverythingneededtomakethistheparry toendallparties,comes in tosurvey thesplendorof thescene.Andwhatdoeshesee?Heseesaperfectspectaculargathering, inexplicablymarredbyonecharactertotallyoutofcharacter.Makethisman'sclothesanystyleyoulike:shabbygenteel, seedy tweedy,skidrowdisreputableorpunk-rockgarish -alltheyhavetobeisinappropriateenoughtomakehimasorethumbintheroyaleye.Sothekinggoesovertohimandaddresseshimwithawordthatisbynowfamiliartoyouasaless-than-friendlygreeting:"Buster(hetaire),"hesays,"howdidyougetinherewithoutaweddinggarment?"Andthegentlemaninquestion,Jesustellsus,"wasspeechless."

Iwantyoutostrikeatrialbalanceontheentriesintheparablesofar.Entryone: the first-invited guests were all recipients of the king's favor. By hisgraciousinvitationtothewedding,hehadsaidtoeverylastoneofthem,"You'reokay in my book; I want you at my party." The invitation, you see, is theprincipal judgment in thisparable - thesentenceofvindication fromwhichallthe incidental judgments in the story subsequently proceed. It is a judgmentfilledwithgrace,anditneveronce,throughthewholeparable,losesitsstatusas

such. But when it is refused in distrust - when the first guests on the listcontradict the king's "You're okay" with their own overwrought refusal tobelieve him - it simply descends on them.But it does not lose its vindicatingcharacter: he still wills nothing but the parry. If they will not accept hisvindication,thatisnoskinoffhisnose:hewillrubthem,stillvindicated,offhislistof funpeopleandgohunt forotherswhocan recognizeagooddealwhentheyhearit.

Entry two: the guests invited as replacements are likewise recipients of theking'sfavor.Hedoesn'tcareafigthattheylooklikepigsandsmellworse.Hedoesn'tcarethattheydon'tknowhorsd'oeuvresfromHavanacigars.Hedoesn'tcarethattheyeatwiththeirhandsandblowtheirnoseswithouthandkerchiefs.Inotherwords,hedoesnotmakeanystipulationsabout thematall.Theydonothavetogettheiracttogetherinordertobeworthyoftheparty,anymorethanthe prodigal son had to guarantee amendment of life before getting the fattedcalf.Theyhaveonly,liketheprodigal,toaccepttheacceptanceandgowiththeflow.Thekingandthefather,yousee,arepartypeople.Theywilltakeonlyyesforananswer;anybodywhowantstosaynohasgonetohellalready.

Entry three: all of the above is as true of the man without the weddinggarment as it was of all the rest. Nobody in the parable is outside the king'sfavor; everybody starts out by being, as far as the king himself is concerned,irrevocablyin.Theinvitationthatisthejudgmentstandsforever,reachingouttoall.

Trial balance, therefore: Nobody is kicked outwhowasn't already in. Hellmaybeanoption;butifitis,itisonethatisgivenusonlyafterwehavealreadyreceivedtheentirelynonoptionalgiftofsittingtogetherintheheavenlyplacesinChristJesus.Andevenforthoseinhell,Godneverwithdrawsthatgiftbecause,as Paul says in Rom. 11:29: "The gifts and the calling of God are withoutrepentance (ametameleta)." Please note theGreek in that quotation, because itproves the sum we have just arrived at for all these entries. The root mel(meaning "care") in ametameleta is the same root that appears in the wordamelesantes,usedtodescribethedisdainofthefirst-invitedguestsatMatt.22:5.(Amelesantes isformedfroma,"not,"plusmel,"care";ametameleta isformed

froma, "not,"plusmeta, "change,"plusmel, "care.")Put that all togetherandyougetthepicture:we,liketheguests,mayceasetocareaboutouracceptance,butGodneverhasachangeofheartabouthavingofferedusacceptanceinthefirstplace.Accordingly,whilethisparablecertainlysaysthatGod,liketheking,will tell thosewho refuse to trust him to go to hell, hell nevertheless remainsradicallyunnecessary:therewillneverbeanyreasons,fromGod'spointofview,foranyonetoendupthere,preciselybecauseGodinJesushasmadehisgrace,andnotour trackrecord, thesolebasisofsalvation.There is thereforenownocondemnationtotheworldasitisheldinChristJesus,becausethereisnothingintheworld,neitherheight,nordepth,noranyotherthing-andespeciallynotourlong-since-cancelledsins-thatcanseparateusfromtheloveofGodthatisinChristJesusourLord.Theentireworldishomefreeattheeternalparry.TheonlyoneswhowillnotenjoytheMarriageSupperoftheLambarethosewho,intheverythickofitsfestivities,refusetobelievetheyareatit.

Onthenwiththerestoftheparable.Themanwithouttheweddinggarmentisspeechlesspreciselybecausetherearenogoodreasonsthatunfaithcangivefornottrustingsuchasweetdeal.Butbadreasons?Alas,thereareplenty.Tryafewonhimforsize:

1.(assuminghewasoneofthefirst-invitedguestsandthathejusthappenedtobeoutoftownwhentheking'sSWATteampaidtheircall):"IfhethinksI'mgoingtoputonanunfittedtuxedoandhobnobwithallthosedeadbeats...."

2. (assuminghewasdragged to thepartywithgroup two):"Hey! Iwant toberecognizedformyself,notjustacceptedbecausesomebodyputamonkeysuitonme."

3. (assuming he was a gate-crasher): "Maybe if I say nothing and just lookdumb,hewon'tnoticehowpoorlyI'mdressed."

Doyousee?Ifhehadsaidanything,anythingatall-ifhehad,evenfortheworst andmost stupid of reasons, put himself in relationshipwith the king-hewouldhavebeenalright.Thereisnothingtowhichakingwhooperatesfornoreasonswhatsoevercannotgiveanabsolvingreply:

to#1"Oh,justshutup,willyou,andhaveadrinkonthehouse."

to#2"Dummy!Themonkeysuitsarejustforfun;it'sthepeopleinthemIwenttothebotherofdragginghere.Trythecaviar;it'srealBeluga."

to#3"Turkey!YouactuallythinkIinvitedalltheselosersbecausetheypassedsomekindoftest?Relax;thiswholepartyisfree."

But because theman said nothing - because hewould not bring himself torelatetothekinginanyway-allthereassurancesthekingmighthavegivenhimremainunheard.AndsoJesusbringsdownonhimthesentenceofcondemnationthathehasalready invokeduponhimselfbynot trusting: "Bindhimhandandfoot,"hehasthekingsaytotheservants,"andthrowhimintotheouterdarkness- out there where there is onlyweeping and gnashing of teeth. Formany arecalled(kletoi)butfewarechosen(eklektoi)."

Jesusisnotalwaysthisharsh.IntheparableoftheProdigalSon,whereheisatpainstoportrayunqualifiedgraceandacceptance,hehasthefathergooutandpleadwith the elder brother, reassuring him of their unbreakable relationship.Butthenthatmaybebecausetheelderbrotherwaswillingtobellyacheopenlyabouttheindiscriminatenessofgrace.Hemadeagodawfulspeech,butat leasthe wasn't speechless: grace still looks to triumph in the end. In this parable,though (as in theparableof theCoins), it is judgment that finallyhas the lastword-judgmentthatfallslikeathunderclapontherefusalofgrace,andthat,intheprocess,definesthetruenatureofhell.Forhell,ultimately,isnottheplaceof punishment for sinners; sinners are not punished at all; they go straight toheavenjustforsayingyestograce.Hellissimplythenowherethatistheonlythingleftforthosewhowillnotaccepttheiracceptancebygrace-whowillnotbelieve that at threeo'clockon aFriday afternoon, free for nothing, theLambslain from the foundation of theworld actually declared he never intended tocountsinsinthefirstplace.

WhatthendoImakeof,"Manyarecalledbutfewarechosen"?Justthis.Thesad truth of our fallen condition is that we don't want anything to do with asystem of salvation that works by grace through faith. We want our merits,

sleazythoughtheymaybe,rewarded-andwewanteverybodyelse'sobviouslyraunchybehaviorpunished.Weare likepitiful littlebargain-huntersgoingtoaused-carlotwith$265worthofhard-earnedcashinourpocketsandlookingforthe ultimate transport of delight. But just as we are about to give up and goaway,thesalesmancomesuptouswithasmileonhisface."Youreallywantacar?"hewhispersinourear."Comearoundtothebackofthelot.HaveIgotadealforyou!"Andbackthere,gleaminginthesun,isabrandnewPorsche."It'syoursforfree,"hesays."Thebossjustlikesyou;herearethekeys."

Manyarecalled:thereisnooneinthewholeworld,good,bad,orindifferent,who isn't walked around to the back of the lot by the divine Salesman andofferedheavenfornothing.Butfewarechosen:becauseyouknowwhatmostofus do? First thing - before we so much as let ourselves sink into the leatherupholsteryorlistentotheenginepurr-wegetsuspicious.Wewalkaroundthecarandkickthetires.Weslamthedoors.Wejumpupanddownonthebumpersto test the shocks.And then, even ifwedodecide to take it,we start right inworryingaboutthewarranty,fussingaboutthecostofinsuringasportscar,andeven -Godhelp us - fuming aboutwhether, if our no-goodneighbor came inhere,hemightbeofferedaRollsRoyceSilverCloud.ButGoddoesn'thelpus-atleastnotwithallthattough-customerroutine.HejustsitsupthereinthefrontofficeandremainsMr.Giveaway,theMadDogTysonofParousiaMotors,theCrazyEddyofEternitywhosepricesareinsane.Hegivesheaventoabsolutelyeverybody: nothing down, no interest, no payments. And he makes hellabsolutelyunnecessaryforanybody.Theonlycatchis,youhavetobeascrazyasGod to take the deal, because your every instinctwill be to distrust such acockamamyarrangement.YouhavetobewillingtobelieveinanoperationthatwouldputanyrespectableGodoutofthedeitybusiness.

Which,nicelyenough,landsusrightbackattheparable:akingwhothrowspartiesanyotherkingwouldbeashamedof,representingaGodwhorefusestoactlikeone;andahellonlyforidiotswhoinsistonbeingserious.

CHAPTERTEN

TheWatersofJudgmentRiseTHEAUTHORITIESCHALLENGEJESUS

THESYNOPTICAPOCALYPSE

henextparables toappear in theGospels - theFigTree, theFlood,andtheFaithfulServant/BadServant (Alandnos.293,296,and297) -alloccurattheendofMatt.24.Butsincetheyfunctionthereasthefinaleofalongsectionofnonparabolicmaterial(Alandnos.280-292;Matt.22:15-24:31andparallels),and since the synopticwriters report this section as Jesus'words duringHolyWeek,Iamgoingtodevoteanentirechaptertoitbeforeturningtotheparablesthemselves. I think it important to do this because the section constitutesessential stage-setting not only for the parables in question but also for thepassionnarrativeitself.Bearwithme,then.MyaimwillnotbetocommentindetailontheseveralpassagesbutrathertogivejustsomuchoftheirgistaswillenableyoutofollowthethreadofJesus'thinkingthroughthemall.

The material at hand falls into two parts. The first (Aland nos. 280286)containsaseriesofexchangesbetweenJesusandvariousJerusalemauthorities,culminating in Jesus' Lament over Jerusalem and his observations about theWidow'sMite.Init,weseehimconstantlyfencingwiththescribes,Pharisees,Herodians,andSadducees,allthewhilebuildingupajudgmentalheadofsteamthatwillexplodeintheimmediatelyfollowingpassages.Thesecondpartistheexplosionitself(Alandnos.287-297)-adiscoursecommonlyreferredtoasthesynop tic apocalypse because of its style and eschatological content. In thissection, Jesus speaks prophetically and warningly of the end (telos), and heproclaimsthesignsofhisparousia(presence,coming)thatwillmarkthatend.

Firstsectionfirst.ImmediatelyaftertheparableoftheKing'sSon'sWedding,Matthewreports(Matt.22:15;Alandno.280),thePhariseesgoandtakecounselhow toensnare Jesuswithquestions.Asa result, theysend theirdisciplesandsome of Herod's party to him with a prepared script: after a bit of unctuousflatteryabouthisreputationfortruthtellingandhisindependenceofmind,theseflunkiesaresupposed togethimtoansweracatchquestion.Theobjectof thegameistosethimupsothatifheanswersonewaytheRomanauthoritieswillsee him as seditious, and if he answers in another, the Jewish authoritieswillbrandhimablasphemer.And so theydo. "Tell us," they challengehim, "is itlawful [for Jews, that is] to pay taxes toCaesar, or not?"But Jesus, aware oftheir subterfuge (Matthew calls it "malice," Mark, "hypocrisy," and Luke,"craftiness"), falls back once again on the rabbinical trick of answering aquestion with a question. "Why are you trying to entrap me?" he asks them."Showmethecoinyoupaythetaxwith."Whentheydo,hesimplypointsoutthatthecoinalreadybelongstoCaesarsinceithashisfaceandnamestampedonit,andhegives themoneof thegreatnonanswersofall time:"Well then,payCaesarwhatbelongstohim,andpayGodwhatbelongstoGod."Itisthefirstofa seriesof skillfulparries tohisenemies' thrusts, allofwhicharedesignedbyJesustodenytheauthoritiesanysolidgroundsforproceedingagainsthim.LikeThomasMore,heiswalkingalegaltightrope,tryingtoinsurethatthecasetheyultimatelybringagainsthimwillhavetobeatrumped-upone.Accordingly,nointerpretershouldtrytoproveanythingbythispassageotherthanthatJesuswasaconsummatefox.Inparticular,nopreacherinhisorherrightmindshouldeverthink of trying to squeeze a sermon on church and state out of it. This is amasterfulpieceofwaffling,notatreatiseonthesacredversusthesecular;it isnot cool theology but the crafty avoidance of hot pursuit. Thewise expositor,therefore,will stress its relevance to judgment ingeneraland to thepassion inparticular-andletitgoatthat.

ThePharisees'disciplesthenretireinamazementatJesus'debatingskill,andafreshteamoftempters-theSadducees(Matt.22:23-33;Alandno.281)-comeonthefieldtohaveacrackathimwithaparableoftheirown.Since,unlikethePharisees,theydenythenotionofaresurrectionatthelastday-andsinceJesushasalreadymaderesurrectionfromthedeadthehallmarkofhismessianicclaim

-theytrytokilltwobirds(JesusandthePharisees)withonestone.Theytellastoryaboutsevenbrothers,eachofwhomsuccessivelymarriesthesamewomaninordertoperpetuatethefamilylineofthebrotherwhopredeceasedhim;thentheyask,"Towhichofthesevenwillshebemarriedintheresurrection?"Onceagain, though, Jesus outfoxes the opposition. He simply asserts that theresurrectionisawholenewballgametowhichthepresentrulesofmarriagedonot apply; but then he goes on to prove, bywhat tomodern ears sounds likenarrow reasoning indeed, that even the Torah proves there is a resurrection.SinceGodistheGodofAbraham,Isaac,andJacob,heargues-andsincethosethreepatriarchswerenotallaliveatthesametimeonearth-therefore,inorderfor God to be their God, they must all be alive together in some otherthan-earthlystate,namely,theresurrection.Q.E.D.Onceagain,Ienterapleafornoirrelevant commentaries. Jesus is not talking about the theology of HolyMatrimony here; he is not even talking aboutwhat hemeans by resurrection.Resurrection, for him, is a hot subject, inseparable from his own impendingdeath.Itissimplywrongheadedtotrytomakeseriousresurrectiontheologyoutofwhatis,atbottom,justafencingmatchwithcold-bloodeddoctrine-choppers.Therealpurposeofthepassage,likethepurposeofJesus'argument,istobuilduptensioninanticipationofhispassion,nottoanswertheologicalposers.

Next,afteryetmoreastonishmentathisclevernessonthepartofthepeople,thePhariseescomebackforanotherroundofeffortsatentrapment(Matt.22:34-40; Aland no. 282). They are delighted, of course, at Jesus' silencing of theSadducees;buttheirrealhopeispresumablytogethimtocontinueplayingtoo-clever-by-half gameswith theTorah. If hewaswilling todo that kindof fineslicingwithAbraham,Isaac,andJacob,theyreason,maybetheycancornerhimintoshavingafewpointsoffareallyimportantpartoftheLaw.Sotheyaskhim:"Teacher,whichisthegreatcommandmentintheTorah?"Itisnotentirelyclearwhat theyexpectedhim toanswer.Perhaps theywerehoping foroneof thosesermon-on-the-mountish reinterpretations of his ("You have heard it said bythemofold ...but I tellyou") thatwould leadhimoutonto the thin iceofhisownexousia.Perhapsnot.Inanycase,Jesusoutfoxesthemyetagain,thistimesimply by quotingDent. 6:5 andLev. 19:18 (about lovingGod and neighbor)andaddingwhat thePhariseespresumablybelieveanyway,namely, "On these

twocommandmentshangall theLawandtheProphets."Oncemore,he is justtoofastforthem.

Marknotesatthispoint(MatthewandLukedosoabitlateron)that,"afterthat,noonedaredtoaskhimanymorequestions."Jesus,however,nowexecutesa remarkable turn: as if to exasperate his now silent adversaries, he abruptlystopsdivingforintellectualcoverandasksatrickquestionhimself.Itisalmostasifthefoxhasfoundthehuntadisappointmentandnowcomesout,wavesatthehounds,andshouts,"Overhere!"WiththePhariseesstillgatheredinfrontofhim(Matt.22:41-46;Alandno.283),hesaystothem,"WhatdoyouthinkabouttheMessiah?Whosesonishe?"Theyanswer,predictablyenough,"ThesonofDavid"-echoingthetraditionalbeliefthattheMessiahwouldbe,amongotherthings, an earthly monarch in the Davidic line. ButJe-sus has yet anotherrabbinical-stylegambituphis sleeve.Cleverly raising the subjectofmessianicexousia, but giving them no grounds for accusing him of actually making apersonal claim to it, heasks them, "How is it then thatDavid, inspiredby theSpirit, calls theMessiahhisLord?"Forgoodmeasure, he evenquotes themaprooftext,Ps.110:1:"TheLordsaidtomylord,sitonmyrighthand,tillIputyour enemiesunderyour feet." (Abit of backgroundhere: in theHebrew, thefirst"Lord"isYHWH,thetetragrammaton,thesacredNameofGod;thesecond"lord"is thewordadonai,whichcanapplytoothersaswellasGod.Butsinceboth words were pronounced as adonai by custom [the tetragrammaton wasnever spoken], Jesus is relying here not only on the obvious fact that a king'sdescendant cannot properly be called his lord [small l], but also on the auralcoincidencebywhichthesacredname"Lord"seemstobeutteredtwice.)Jesusdoesnot,ofcourse,pressthelatterpoint.Hejustleavestheposerasaposerandsays nothingmore.And so the question-and-answer phase of this first sectioncomestoanendasashutout:thescoreisJesus,four,authorities,zero.

Finallythough,withallhispursuerseffectivelythrownoff,Jesusapparentlydecidesthatthetimeforfoxinessisoverandthetimeforpassionisathand.Theheadof steamnowstarts toblowoff.What follows (Matt.23:1-36;Alandno.284)isadiatribeagainstthehypocrisyofthescribesandPharisees.Hehashadenough of their insidious pussyfooting: he goes on the attack against themopenly. The passage is long, and I do not choose to comment on it in detail.

Instead,letmemakejusttwogeneralobservations.First,Iwantyoutonotethatit is strongly, if not viciously, ad hominem. Jesus goes after these authoritiespersonally,findingfaultafterspecificfaultwiththeirstewardshipofthemysteryof God. Once again, this is white-hot, human anger on Jesus' part, not calmanalysis.Butsecond-preciselybecausethevehemenceofhisattackinvitesnotonlyhisimmediatehearersbuthislaterexpositorstotakeeverywordseriously-Iwant to issue a caveat to preachers.We should be on our guard against thetemptationtomakeabstractethicsoutofthispassage.Jesusisnotdoingmoraltheology here-not giving a lecture on assorted topics such as oaths or therelationship between ritual and righteousness. Rather, he is castigating blindguidesandblindfools-compulsivewinnerswholiveonlybytheirwisdomandwhocannottrustthelosing,dyinggrace,thedivinefoolishnessbywhichaloneGodoffers salvation to theworld.He is a furiousMessiahwhosemessiahshiphasbeenrejectedbytheverypeoplewho,inanyproperschemeofthings,oughtto have been the ones to acknowledge it. So he deliberately gives them noquarter.He simply roarsonuntilhe runsoutof anger and turns, suddenlybutwithutterrealism,topity.It isanothercaseofsovereigngracespeakinginthethickofjudgment.Watchhowhejuxtaposesthetwointhelastfewversesofthepassage(Matt.23:34-39).

He begins his peroration with a wrathful judgment: "Therefore I send youprophetsandwisemenandscribes,someofwhomyouwillkillandcrucify ...thatuponyoumaycomealltherighteousbloodshedonearth,fromthebloodofinnocent Abel to the blood of Zecha riah the son of Barachiah, whom youmurderedbetween thesanctuaryand thealtar.Truly, I say toyou,all thiswillcome upon this generation." But then he goes on without a break into thegraciouslamentoverthecityanditsinhabitants:"0Jerusalem,Jerusalem,killingthe prophets and stoning thosewho are sent to you!Howoftenwould I havegatheredyourchildrentogetherasahengathersherchicksunderherwings,andyouwouldnot!Behold,yourhomeiscutofffromyou.ForItellyou,youwillnot seemeagain,untilyou say, `Blessed ishewhocomes in thenameof theLord."'

Itisastunningending.Forthethirty-threeversesofhisdiatribejustpriortothewordsquotedintheprecedingparagraph,helefthimselfoutofthepicture:

the word I (ego) was not mentioned once. But from verse 34 on, he returnsforcefully to the solemn exercise of his ownunique authority - of the exousiathat will manifest itself finally in his dying and rising. The whole series ofutterlypersonalproclamationscitedabovenowburst forth:"I send";"Amen, Isaytoyou";"HowoftenwouldIhavegathered";"Itellyou";"Youwillnotseeme."Hehas,inshort,broughtthem,andus,backtothecenterheneverleft-tothedeathandresurrectionhehasbeenforetellingeversince thefeedingof thefivethousand.Itisthesovereigntyofthepassionalloveragain-thetriumphofthegracethatworksonlyinthelast,thelost,theleast,thelittle,andthedead.

Andas if tounderscore that fact,MarkandLuke includeat thispoint, asakindof dying fall, thequiet passage about theWidow'sMite (Mark12:41-44;Luke 21:1-4; Aland no. 286). Jesus, apparently exhausted by his ownvehemence,sitsdownoppositethetreasuryandlooksatthesceneoverwhichhehas just pronounced judgment by grace. He seesmany rich people putting inlarge sums,buthiseye fastensonlyonapoorwidowwhoputs in twocoppercoins.Callinghisdisciples,hesays to them,"Amen,Isaytoyou[onefurther,mild exercise of his exousfa], this poorwidowhas put inmore than all thosewho are contributing to the treasury. For they all contributed out of theirabundance,butsheoutofherlackhasputineverythingshehad,herwholelife(bfon)."TheWidow'sMite, therefore, isanotheractedparable(in thiscase,anaction by someone else) that Jesus chooses to hold up as an authenticmanifestationofthemysteryofsalvation-throughlossofwhichhehimselfistheultimatesacrament.ThereisnobalminthisGileadofwinners,hesaysineffect;thereisnophysicianinthiswholecity,eventhoughitishell-bentonsavingitslife.ThereisatthismomentbeforejudgmentonlythedivinePhysicianhimself-thewoundedSurgeonwhowillshortlydieforthecityandtheworld-andonelittleoldladywho,inherlack,isthesignoftheonlyhealingthereis.

Somuchforthefirstofthetwostage-settingsectionswithwhichIpromisedto deal. Let me take a slightly different tack on the second (the so-calledsynoptic apocalypse) and give you a table of contents for the whole beforetouchingontheparts.Itsseveralpericopesareasfollows:thePredictionoftheDestructionoftheTemple(Alandno.287);theSignsoftheParousiaandoftheConsummationoftheAge(Alandno.288);theComingPersecutions(Alandno.

289);theDesolatingSacrilege(Alandno.290);FalseChristsandFalseProphets(Alandno.291);andtheComingoftheSonofMan(Alandno.292).

ThethreadIchoosetofollowthroughalloftheseisthesameoneIhavebeenfollowingallalong,namely,judgmentbygrace-thecrossandtheemptytombas God's ultimate, vindicating sentence on the whole world. However muchJesusmaybeusingconventional,end-ofthe-ageimageryhere,heisproclaimingthathisownendinhisdeathandresurrectionisthekeytoitall.Iamnotabouttomaintain,ofcourse,thatJesuscanbeinterpretedasliterallysayingwhatsomecommentatorshavetriedtosay,namely,thathispassionanddeathareallthereis to his parousia, or second coming. He was too clearly speaking of an endbeyondthenextfewdaysforsuchaninterpretationtoholdwater.Buthedoes,Ithink,radicallyrefigurethatultimateendbymakinghimself,deadandrisen,thecornerstoneofit.Watch.

As Jesus leaves the temple, his disciples come to him (Matt. 24:1-2 andparallels)pointingout,likeagroupofsightseers,thesplendorofthebuildingsofthe temple.But he answers them, "Amen, I say to you [once again, a solemnexpression of his own exousfa], there will not be left here one stone uponanother...."As theyoftendo, thedisciples are simplycovering their confusionwithsmalltalk.Theysensesomethingdarklymysteriousabouthim,andratherthanfaceit,theytrytheirbesttogetoffthesubject.Jesus,though,refusestobedeflectedby them.Hehas justmournedoverboth thecityand the temple.Hehasseen, inthelightofhisownapproachingend, theendoftheentirepresentdispensation. And he has seen the unfaith that will preclude any savingparticipationinthatendonthepartofthosewhorejecthim.Butheisnotabouttostopplacinghimself,inhisdeathandresurrection,inthecenterofthepicture.(Thispassage, incidentally,needs tobe read inconnectionwith the rendingofthecurtainofthetempleatJesus'death-Matt.27:51andparallels-recordedbyall three synoptics. Strange as that phenomenon may be, the Gospel writersobviouslyreportitasacorroborationnotonlyofJesus'predictionsoftheendofthecityandthetemple,butalsoofallofhiseschatologicalpronouncements.)

Thesubjectoftheendhavingbeenraised,however,andthecentralitytoitofJesushimselfhavingbeenadumbrated,thedisciplesatlastworkupthenerveto

bring up both subjects - but only in terms of their own, unreconstructedlyinterventionist eschatological thinking. Coming to Jesus as he sits quietly byhimself on theMount ofOlives, they ask him the one question that seems tothem important. "Tellus," they say (Matt. 24:3), "whenwill thisbe, andwhatwillbethesign(semeion,sign,themostcommonGospelwordfor`miracle')ofyour coming (parousias, presence) and of the consummation of the age(synteleiastouaionos)?"Jesus'answertothisquestionneedsclosescrutiny.Hedoes indeed go on to listmany signs of the end; but not before hewarns thedisciples against those who will lead them astray by claiming to be merelyplausiblemessiahs-tobe,inotherwords,right-handed,problem-solvingsaviorsratherthanleft-handed,problem-sharingones.

Thetext,Ithink,bearsthisout.Therestofthisapocalypticdiscourse,takeninitsproperHolyWeekcontext,isnottheinterventionistscenarioitfirstseems.Rather,itisaproclamationoftribulationsanddeathasthetruesignsoftheend-adeclarationthattherealsacramentoftheconsummationistheworld'spassionasitistakenupinJesus'passion.Whatfollowshereisnotsimplyanapocalypticcatalogue of woes to be visited on the recalcitrant; it is a picture of thedying/risingSaviorreigninginthemidstofuniversalshipwreck.Jesustellshisdiscipiesthattheywillhearofwarsandrumorsofwars.Buttheyarenottobealarmed:thesethings,hesaysineffect,aresimplythewayhedoesbusiness.Hesavestheworldinitsdeath,notoutofit;thereforetheverythingsthatlooklikeajudgmentalendtobedreadedwillinfactbesacramentalsignsofthegraciousendGodhasalwayshad inmind.For the realend, thegenuineconsummation(synteleia),willnotbesomethingthatsupervenesfromelsewhereonadisasterfromwhichhistorymust be rescued; itwill be something that rises out of thevery disaster of history by the power of Jesus' resurrection. He tells them,therefore,thatevenwhentheyseeallthesesignsoftheend,theenditselfisnotyet.Redemption,heinsists,involvesneithertherejectionoftheworldinitsfollynortheremedyingofthatfollybyright-handedintervention.Itconsistsinlettingthe folly go all the way into death and then bringing resurrection out of thatdeath.

There is a lesson here for the church as well as the world. Too often, thechurchpreachesresurrectionbuteffectivelydeniesthedeathoutofwhichalone

thegraceofresurrectionproceeds.Itscureofchoice,foritsownillsorfortheworld's, isnotdeathbutsimplymoredoomedliving.Thechurch,forexample,will keep sinners (themorally dead) in its midst only as long as they do notpresume to look dead - only as long as they canmanage tomake themselvesseemmorallyalive.Moreover,ecclesiasticalinstitutionsarenomorecapableofacceptingdeath for themselves than they are of tolerating it in theirmembers.Likeallotherinstitutions,theycannotevenconceiveofgoingoutofbusinessforthesakeofgrace:givenachoiceoflayingdowntheircorporatelivesforafriendorcuttingoffthefriendattheknees,theyalmostinvariablysparethemselvestheaxe.Worstofall,whenthechurchspeakstotheworld,itperpetuatesthesamefalsesystemofsalvation.Itisclearlyheardassayingthattheworldcanbesavedonly by getting its act together. But besides being false, that is an utterlyunrealistic apologetic.For everyoneknowsperfectlywell that theworldneverhasgottenitsacttogetherandneverwill-thatdisasterhasbeenthehallmarkofitshistory-andthatifthereisnoonewhocansaveitinitsdisasters,thereisnoone who can save it. And therefore when the church comes to the worldmouthingthehotairthatthefutureisamenabletoreform-thatthekingdomcanbebuiltherebyplausibledevices,by somethingother than themysteryof thepassion-thechurchconvincesnoone.Murphy'sLawvincitomnia:lateorsoon,theworldisgoingdownthedrain;onlyaSaviorwhoiswillingtoworkat thebottomofthedraincanredeemit.Theworlddoesindeedhaveafutureandthechurchalonehas thatfuture toproclaim.But thatfuture isneitherpieonearthnorpieinthesky.Itisresurrectionfromthedead-andwithoutdeath,therecanbenoresurrection.

Intherestofthesynopticapocalypse,Jesusdrumsonwiththesameinsistentbeat.Hetellsthedisciples(Matt.24:9-14andparallels;Alandno.289)thatthey,aswellastheworld,willbecaughtupinhispassionanddeath.Nothingwillgoright or come out right. The authentic sign of his parousia the one, effectivesacramenttothemysteryofhisredemption-willbetheirenduringtotheendinthe unrightness of it all: Jerusalemwill fall, the temple will be profaned, theJewish nationwill be scattered (Matt. 24:15-22 and parallels;Aland no. 290),and"therewillbegreattribulation,suchashasnotbeenseenfromthebeginningoftheworlduntilnow,no,noreverwillbe."ButthenheaddswhatIthinkisa

pregnant verse: "And if those days had not been cut short, no human beingwouldbesaved;butforthesakeoftheelect,whomhechose[Mark13:20addsthislastphrase],hehascutshortthedays."

Thinkabout that. Ihavenodoubt that in themindsofJesus'disciplesat thetime-andverylikelyinJesus'mindtoo-thosewordsconstitutedareferencetothedurationofthespecificpassionofIsraelhewastalkingabout:tothecuttingshort,theendingofthatpassionbythemercifulactionofGod.ButIthinkitalsohasawidermeaning-onethatisborneoutnotonlyintheGospelsthemselvesbutinthewidercontextoftheBibleasawhole:the"cuttingshortofthedays"isultimatelyareferencetodeathitself.Firstofall,Jesus'passionintheGospelsiscut short only by death. It leads not to some ameliorative action - not to acomingdownfromthecross-buttonothing.Itisonlyafterthatnothingthatthesaving resurrection occurs. Second, though, Christians (beginning with Paul)have commonly interpreted Adam and Eve's expulsion from Eden (and theconcomitantsequesteringof theTreeofLife)asmeaning thatdeathcame intotheworldnot simplyasapunishment for sinbut as apreparatioevangelica, amercifulprovision.Fornotonlydoesdeathcut short sin inourpresent, fallenlives; italsobecomes, in theGoodNewsofJesus'death, thesoleconditionofourbeingraisedtonewnessoflifebythepowerofhisresurrection.Allourdayshavebeencutshort,therefore:theworld's,Jerusalem's,yours,andmine.Forthesake of savingwhomhewill, he has removed the threat of no salvation fromevery human being (pdsa sarx, all flesh) by making death the universal safeharbor.

And so Jesus returns to the theme with which he began the synopticapocalypse."Thenifanyonesaystoyou,"hetellsthedisciples(Matt.24:23-28andparallels;Alandno.291),"`Lo,hereis theChrist!'or`Thereheis!'donotbelieve it. For falseChrists and false prophetswill arise and showgreat signsandwonders [marvelous, and no doubt ameliorative, programs], so as to leadastray, if possible, even the elect."Thewarning is asnecessarynowas itwasthen,because"theelect"havebeen,andstillare,regularlyledastray.IamnotabouttogetintoadiscussionofthemischiefwroughtthroughoutthehistoryofChristian theology by efforts to identify the elect on some moral or spiritualbasis. Iwantonly topointout that inmanyof theNewTestamentusesof the

word(theGreek iseklektoi), it issimplyanalternativewayof referring to thechurch(see,forexample,2Tim.2:10;1Pet.1:1;2John1,13).Accordingly,IamdisposedtothinkthatJesus'warninginthispassagehasasingularrelevanceto the church. For what is the church? It is not, in any sound theology, anexclusiveclubof thesaved. It is rather theelectsign, thechosensacramentofthesalvationwroughtbyJesusforthewholeworld.Itis,inshort,catholic.Andyetwhathasthiselectsign,thissacramentofcatholicity,sooftendone?Ithasactedasifitwerethesalvationoftheworldandasifitsmemberswerethesumtotalof thesaved.IthasrisenuplikeafalseChristandstipulatedthespiritualsignsandwondersbywhichitthinksthekingdomcanbebroughtin.IthassaidthatJesusisonlyinthecorrect,orthegood,orthespiritual.Ithasevenimpliedthatheisthesolepropertyoftheecclesiasticalinstitutionitself.

Butagainstall that, Jesussays,"Don'tbelieve it" (Matt.24:26). "Foras thelightningcomesfromtheeastandshinesasfarasthewest,sowillthecoming(parousia)oftheSonofmanbe:whereverthebodyis,theretheeagleswillbegathered together" (verse 27). Once again, the imagery is pregnant. Not onlydoes Jesus' reference to the simultaneous and universal presence of lightningthroughout the whole sky clearly underscore the "presence" aspect of hisparousia(Jesusdoesnotarrivesomewheretoannouncetheendoftheworld,heisalreadypresenteverywhereintheveryfactofthatend);hisuseoftheimageryof thebody and the eagles evenmore clearlyunderscores the centralityof hisdeathtoconsummationoftheworld.Forwhatareeagles?Theyare,ofcourse,birdsofprey,accipiters.ButsinceJesusispresumablyreferringtothemhereasbirdsofcarrion(likevultures),theyappearinthisimageryasacceptersofdeath,asfeedersupondeath.Theyare,inotherwords,animageoffaith-offaithinthedeathofJesusthatistheonlytouchstoneofsalvation.Whattheversemeanstome,therefore,isthatsincethedeadJesusispresentinalldeaths,allthosewhotrust-whobyfaithaccepthiminthatparousia-willbesaved.Accordingly,theonly testof thechurch'sown fidelity iswhether it isbeing trueor false to theGoodNewsofhisdeathandresurrection.Thatwas its firstandonlyapostolicproclamation,andthatproclamationremainsitsonlyrealclaimtocatholicity.Ifthechurchpreachesfaithinanythingotherthantheresurrection-if itgivessomuch as the impression that anything else, be it political action, moral

achievement,or spiritualproficiency,cansave theworld - itbecomes justonemorefalse,parochialprophetleadingtheworldawayfromthecatholicparousiaofChristintheuniversaldeathofhistory.

Fittingly enough, it is in the very darkness of that proclamation that Jesusbeginsthefinaleofthesynopticapocalypse(Matt.24:29-31andparallels;Alandno. 292). Letme set it forth in full for you, givingmy interpretation as I go."Immediately after the tribulation of those days," he says, "the sun will bedarkenedandthemoonwillnotgiveitslightandthestarswillfallfromheavenandthepowersoftheheavenswillbeunsettled."Thisisthehourofgrace,themoment before the general resurrection when a whole dead world lies still -whenallthesuccessesthatcouldneversaveitandallthefailuresitcouldneverundohavegonedownintothesilenceofJesus'death."AndthenthesignoftheSonofmanwillappearinheavenandallthetribesoftheearthwillmourn."Thisis thehourof judgment, themomentof theresurrectionwhenthewholeworldreceives its new life out of death.And it is also themomentof hell,when allthose who find they can no longer return to their old lives of estrangementfoolishlymourntheirlossofnothingandrefusetoaccepttheonlyrealitythereis. "And they will see the Son of man coming on the clouds of heaven withpowerandgreatglory;andhewillsendouthisangelswithaloudtrumpetandtheywill gather his elect from the fourwinds, fromone end of heaven to theother."

This,atlast,istheend:thetriumphoftheacceptancethatisheavenandthecatastropheoftherejectionthatishell.Andtheonlydifferencebetweenthetwoisfaith.Noevildeedsarejudged,becausethewholeworldwasdeadtothelawbythebodyofChrist(Rom.7:4).Andnogooddeedsarerequired,forChrististheendofthelawsothateveryonewhobelievesmaybejustified(Rom.10:4).Judgmentfallsonlyonthosewhorefusetobelievethereisnojudgment-whochoose to stand before a judgewho no longer has any records and take theirstandonalifethatnolongerexists.

And heaven? Heaven is the gift everyone always had by the death of theLambslainfromthefoundationoftheworld(Rev.13:8,NIV,KJV).Allitevertooktoenjoyitwastrust.

CHAPTERELEVEN

TheFloodofJudgmentbyMercyTHEFIGTREE

THEFLOOD

THEFAITHFULSERVANTANDTHEBADSERVANT

11 three synoptic Gospels agree in placing the parable of the Fig Tree(Matt. 24:32-36 and parallels; Aland no. 293) right after the eschatologicaldiscourseswehavejustdealtwith,thusmakingitakindofcodatothesynopticapocalypse.But beyond that point, theydiffer considerably as to how they tiethingsupbeforestartingthepassionnarrative(atMatt.26;Mark14;Luke22).Luke'sconclusionisbrief:heends(Luke21:34-36;Alandno.295)withJesus'warningnottobeweigheddownwithdissipationandthecaresofthislife,butratherto"watchatalltimes."Mark'sendingisevenbriefer(Mark13:33),buthefollowsitupwithapruned-downversion(inAland,no.294)oftheparableoftheTalents/CoinswithwhichIhavealreadydealt.Matthew,however, is innosuchrushtogetoffthesubjectofeschatology:notonlydoesheincludetheFigTree, theFlood, and theTwoServants in chapter24;hedevotes thewholeofchapter25tothreemoreparablesofjudgment:theTenVirgins,theTalents,andtheGreatJudgment.Accordingly,sincealloftheseremainingparableswillnowappearsequentiallyinMatthew,IchoosetofollowthatGospelfromhereon.

First,then,theparableoftheFigTree."Learnthelesson(parabole'n,parable)ofthefigtree,"Jesussays,wrappingupeverythinghehasbeensayingabouttheendandthesignsoftheparousiaoftheSonofman:"whenitsbranchesbecomegreen and tender, and it puts forth leaves, you know that summer is near. So

also,whenyouseeallthesethings,youknowthatheisattheverydoor(engysestinepithyrais).AsIreadthesewords,theycorroboratethenotionIputforthin the previous chapter, namely, that the apocalyptic end-events (wars,persecutions,earthquakes,etc.)arenotjustwarm-upactsforacomingofChristthatwill supersede them,but thatverycoming itself, under the formofdeath.Forjustastheleavesofspringtimearenotmereadvertisementsforsummer,butthe very engines that will enable the plant to do summer's work, so with thetribulationanddeathattheconsummation.ThosethingsdonotmerelyrepresentthepassionanddeathofChrist;theyarehispassionanddeathalreadyknockingat theworld'sdoor for acceptanceby faith.Theyare, as Ihave said,notmeresignsbutgenuinesacraments,realpresencesofthemysteryofredemption.

Iamawareyoumaythinkthatforced,butitisnot.Ifitbothersyou,itdoessochieflybecauseof theunfortunatehabitof referring to theparousiaofJesus ashis"secondcoming."Letmesayagain,therefore,thatourusualnotionofJesus'coming to the world - or even of the coming of the kingdom - is not onlytheologically suspect but biblically unsound. For "coming" inevitably carrieswithittheimplicationof"nothereyet"-which,ofcourse,simplywillnotwashinthecaseoftheWordwhobecameincarnateinJesus.TheWorddidnot"showup"inaworldfromwhichhewaspreviouslyabsent;hewashereallalong.Inparticular, though, thenotionof"showingup"willnotwash in thecaseof theparousia.FortheincarnateLordwhowillmanifesthimselfattheendofhistoryisnoneotherthantheLambslainfromthefoundationoftheworld.Themysteryof his reconciliation of the world has been present in it from the start; nomanifestation of thatmystery - not even his parousia at the end - is amerelyfutureevent.Theresurrectionofthedeadisnotstuckoutthereintrafficonthethruway trying to get to our house. The judgment is not in a phone boothsomewherestrugglingtomakeaconnection.Andtheultimatere-creationofallthingsinheavenandearthisnotinthemail,waitingforthecelestialpostofficetogetitsacttogether.Allthosethingsarepresent,nowandalways,becausetheincarnateWord is present, now and always, in the world's mortality.We arebaptizedintothosethingsbybeingbaptizedinJesus'death.WefeastuponthosethingsbypartakingofthepowerofJesus'resurrectioninaeucharisticmealthatpresents him as dead - in his body broken and blood shed.Andwe - and the

whole world, Christian or not - live every second of our lives in the verypresenceofthejudgmentbyresurrectionfromthedeadthatvindicatesusall.

Aswenormallyconceiveof"coming," therefore,Jesusisnotcomingatall;heishere.AndScripturebearsthatout.WhenJesusannouncesthekingdom(forexample,Mark1:15),hesaysit"hasdrawnnear"(engiken,averbintheperfecttense, signifyinganalreadyaccomplishedaction standingasapresent reality).Moreover, in this parable of the Fig Tree, he says, "when you see all thesethings,youknowheisnear,atthedoor"(engsestinepithyrais)-meaning,ofcourse, that he is here at the house, not across town or down the block.Andwhen Jesususes theword thyrais, "doors," he reinforces that noteof presencemightily.InRev.3:20hesays,"Behold,Istandatthedoor(thyran)andknock"-whichmeans that he is present to us at everymoment,waiting only for us toacknowledgehispresenceandlethiminbyfaith.Butaboveall,Jesushimselfisthedoor.InJohn10,wherehesetshimselfforthastheGoodShepherdwholaysdownhislifeforthesheep,hesays,"Iamthedoor(thyra);ifanyoneentersbyme,hewillbesavedandwillgoinandoutandfindpasture"(John10:9).Inthisultimateimage,therefore,Jesusstunninglyreversesallourpreconceptionsaboutcoming: he does not come to us - does not enter our lives - by some kind ofdivinelocomotion;instead,hestandsstill-inhisowndeathonthecrossandinhisconstantpresenceinalldeaths-andwecometohim.Or, toput it inT.S.Eliot'swords,Jesus'deathisthe"stillpointoftheturningworld":wheneverwecome in faith to our own death, we find it to be that same "still point," theabidingDoortoresurrectionandlife.

Allofwhichisborneoutbythewordsthatfollowintheparableof theFigTree:"Amen,Isaytoyou,thisgenerationshallnotpassawaytillallthesethingstakeplace.Heavenandearthwillpassaway,butmywordswillnotpassaway"(Matt. 24:34-35). If yougrapplewith that text on the basis of amere second-coming interpretation, you only indulge yourself in silly speculations aboutwhetherJesus thoughthewascomingbackinfiftydays,fourteenmonths,sixyears,or twomillennia-speculations,pleasenote, thatnoonehasanywayofconfirming or denying, and that Jesus himself specifically discourages in theimmediatelyfollowingverse.Butifyougrapplewithitintermsoftheparousiaas his having already come as the sacramental manifestation of a kingdom

alreadyhere,alreadyfullyoperativeinalltheactsofhisministry,past,present,or future - it lights up brilliantly. Because then you can take the text, "thisgeneration shall not pass away till all these things beful-filled," as referringeithertohisdeath-resurrectionortohissecondcoming-onthegroundthathisparousia is just as fully manifested by the former as by the latter. Which,fascinatingly enough, simply lands you right back at what sound Christiandoctrinehasalwaysinsistedon,namely,thatthedeathandresurrectionofJesusare nothing less than thewhole story the full, perfect, and sufficient sacrifice,oblation,andsatisfactionforthesinsofthewholeworld.What"thisgeneration"sawfulfilledamere twodays later, therefore,was indeed thefulfillmentofallthings.Theycouldn'tpossiblyhaveseenmore,eveniftheycouldhavelastedamillionyears.Evenattheclapofdoom,thejobtheywouldseedonethenwouldbenothingmoreandnothinglessthanthejobtheywereabouttoseedonenow:somedifferentspecialeffects,perhaps,butthesameage-longbusinessofgraceraisingthedead.

And with that, the concluding verse of the parable lights up as well. AllthroughtheillustrationoftheFigTreesofar,Jesushasbeentalkingofpresent,knowablemanifestationsofhisparousiaofsigns that, like the tender leavesofthe fig tree, are sacramental manifestations of the eternal summer, not justextrinsic advertisements for it.Now though, inMatt. 24:36, he allowshimselfone reference to theparousiaasa futureevent - tohis "coming"at theendofhistoryasthefinalsacramentofhispresenceallalong:"Butofthatdayandhournooneknows,noteventheangelsofheaven,northeSon,buttheFatheronly."Doyousee?Hecontrasts thisgeneration,whichwill shortlyseeall there is toseeinhisdeathandresurrection,withthatday,onwhichthewholeworldwillfinallyseeitallaswell.Hecontrastsfaithinthemysteryhiddeninhisdyingandrisingwiththeopenvisionofthatmysteryattheendoftime.AndasIsaid,hehasonlyonethingtosayonthesubject:sincenoone,notevenhe,knowsbeansabout the timing of that day, nothing counts now but our trust that, in him,everythingisalreadyfulfilled.Thesummer isathand(ends);wedon'thave todoanythingbutbelieveit.Wewillallgetagorgeoustaninthedueseason;allwehavetodonowisbesurewecanfindthebikinioffaith-thelight,freeand-easy, postage-stamp-size garment of acceptance of his acceptance - that will

exposeustoasmuchoftheSunaspossible.

Itisjustthisnotionoffaith,asIseeit,thatispickedupinthenextparable,Jesus' eschatological recapitulation of the tale of Noah and the Flood (Matt.24:37-44;Alandno. 296).The true scriptural functionof the story ofNoah ismore often than not obscured by interpretations that pay attention only to itsjudgmental aspects. It is not an accountof thewrathofGodat thedisasterofhumanhistory; it is theproclamationofGod'smercyasGod'sultimatewayofdealingwithsin.TheprincipalsymbolicelementthatgivesitapreeminentplaceintheScripturesisnotthefloodatitsbeginningbuttherainbowattheend.God,after forty days' murderous exercise of his anger over sin, hangs up hisjudgmental artillery as a sign of his solemn determination to exercise mercyinstead.He"setshisbowintheclouds"-sets,thatis,aperennial,naturalsignofremissionandpeace-asawitnesstothecovenantofgracethatconstituteshisultimate relationship to the world. Even as early as Gen. 6-9, therefore, thesovereigntyofgraceoverjudgmentisclearlyintimatedinScripture.

Morethanthat,though,Noahhimselfbecomesoneofthefirstgreatsignsoffaith -evenbeforeAbraham, the fatherof faith,appearson thescene. InHeb.11:7,theauthormakesfaiththetouchstoneoftheflood:"Byfaith(pistei)Noah,being warned by God concerning the events as yet unseen, took heed andconstructedanarkfor thesaving(soterian,salvation)ofhishousehold;by thishecondemnedtheworldandbecameanheiroftherighteousnessthatcomesbyfaith(katdpistin)."Moreover,Noah'sfaithispreciselyatrustintheoperationofGod in disaster - the very thing Jesus has been talking about all through thesynopticapocalypse.AllofwhichJesuspicksupwhenhechoosestheFloodasaparableoftheparousia,ofthepresenceindisasteroftheSonofman."AswerethedaysofNoah,"Jesusbegins,"sowillbethecoming(parousia)oftheSonofman. For as in those days before the flood they were eating and drinking,marryingandgivinginmarriage,untilthedaywhenNoahenteredintotheark,andtheydidnotknowuntilthefloodcameandsweptthemaway,sowillbethecoming(parousiaagain)oftheSonofman."

Yetoncemore,thethemeIhavebeentryingtodevelopfairlyleapsfromthetext.Ontheonehand,theeating,drinking,andmarryingthatJesusadducesare

standinsforalltheplausible,winning,life-savingactivitiesbywhichthehumanracelosesitslife;ontheotherhand,thefaithfulobedienceofNoahisastandinforthelosinganddeathbywhichaloneourlifeissaved.It isnotthatNoahisexcusedfromtheflood; it is thatherides itoutbyfaith(losingeverythingbuthisownskinandhisimmediatefamily)andfinds,inthedisasteritself,thegraceofGod.Indeed,in1Pet.3:18-22,theauthorofthatepistlenotonlystressesthisnoteofsalvationbydisaster(theverywatersthatkilledthedisobedientweretheonesthatboreuptheark,savingtheeightsoulsinit);healsogoesontotietheimageryofthefloodtothewatersofbaptisminwhichwebothdiewithChristandrisewithChrist.(Yes,Virginia,thatisalongreach;butsinceIdidn'tthinkitup,Ifeelnocompunctionaboutputtingitbeforeyou.Attheveryleast, itwilltellyouwhybaptistriesinmedievalchurcheshadeightsides.)

Butaboveall,whatleapsmostclearlyfromJesus'parableoftheFloodisthecentralityoffaithtothemysteryoftheparousia.Againandagain,heinsiststhathis coming is not amatter of knowledge (Matt. 24:39, 42, 43: "they" did notknow;"you"donotknow;"thehouseholder"doesnotknow).ThewayGodrunstheworld,noonewilleverknowanythingbutthatthingsareamess.Somemaybetakenandsomeleft,butnoneofus,anymorethanNoah,isexcusedfromthepassion that is history.The incidentals of our involvement in thedisastermayvary, but the disaster remains the chosen place of his parousia. "Watch,therefore,"Jesussays(Matt.24:42);and"beready"(verse44).Whateveritmaybethatweknoworthinkweknow-whateveritisthatwecancontrivetodoortoavoid-noneofitdoesanythingbutdriveusclosertotherocksyearbyyear.Butwhatweareinvitedtowatchforandbereadyfor-whatweareinvitednowtowaitfor infaith- is theSaviorwhoreignsin themidstof therocks,whoishimself theStoneofStumbling and theRockofOffense, andwho, ifwewillonlybelieve,istheCornerstoneofthenewcreation.

AndthatbringsusatlasttoMatthew'sendingofthesynopticapocalypse:theparable of the Faithful Servant and the Bad Servant (Matt. 24:45-51 andparallels;Alandno.297).IknowIhavetriedyourpatiencewithallmyharpingonfaithasthekeytoboththeparousiaandthejudgment,butthisisnotimetostop.WeareallofussoenthralledbyamoralisticapproachtotheGospelthatnoeffort tobreakitsholdonuscaneverbetoomuch;andthisparable,onits

veryface,isanexampleoftheantimoralismofScripturetooperfecttomiss.Forin spite of the tens of thousands of sermons that have expounded it asproclaiming reward for the good and punishment for the bad, it never onceidentifies the rewarded servant as good, only as faithful (pistos) and wise(phronimos).

Itcannotbesaidtoooftenthat in theNewTestament, theoppositeofsinisnotvirtue,itisfaith.NotonlydoesPaulsayasmuchinRom.14:23:"Allthatisnotoffaithissin";hisendlessinsistencethatsalvationisnotbytheworksofthelawbutbygrace throughfaith (not tomentionJesus'constanthabitofmakingprodigals,unjuststewards,taxcollectors,andsinnersintoheroes)bearswitnessto the fact that ourmorals havenothing todowith eitherour salvationorourdamnation.WearesavedonlybecauseGod, immorally,hasaccepteduswhilewe are yet sinners; andwe are damnedonly ifwe stupidly (that is, as neitherfaithful norwise) insist on rejecting that acceptance by unbelief.Nothing elsewhatsoeverentersintothecase.

Yes,Virginia?No,Virginia, that isnotoverstated. Iknowyouaredying togetme toqualify it,but Iamnotgoing to.What's that?Youdon'twantme toqualify it? You only want me to add that for those who truly believe, goodbehaviorwillinevitablyspringforthoutofgratitudeforgrace?Well,Virginia,itmaycomeasasurprisetoyou,butIrefusetodothateither.BecauseIsuspectyouofbeingaclosetmoralist.Youprotest thatyouarenot? Ishallprove thatyouare.

TakeHarry.Make him an adulterer who believes. Is he saved?Yes. Is hesaved because he stopped shacking up? No. He is saved by trusting the freegraceofJesus'deathandresurrection,noquestionsasked.IftherewerenoJesus,Harrycouldstopshackinguptillthecowscamehomeandstillnotbesaved.It'sJesus,therefore,whomakesallthedifference,notHarry'savoidanceofshacks.

But to come to your pet point, take Harry again. Make him a believingadultererwhohasforthreeyearslastpastnotcheatedonhiswife.Butthensliphimbackbetweenthemotelsheetsforanotherfling.Whatareyougoingtosaynow? That he never really believed?Why? He was saved just saying yes to

Jesus,notbytheamountofteethclenchingheputintoit,orbytheintegrityofthe reforms he tacked onto it. Or do youwant to say that he has undone hisprevious acceptance by subsequent rejection and so has blown his chances bykicking God in the head?Why? TheWord became incarnate for the expresspurposeofbeingkickedinthehead.Infact,Jesusgotkickedsohardheendedupwith a dead brain -which is about as close as you can get to aGodwhodoesn'teventhinkaboutsin,letalonehaveproblemswithit.Whatareyoutryingto do?Turn theGodwho cancelled the handwriting against us into awelsherwhokeepsablacklistinhispocketforsinnerswhosetimingwasnogood-whosinnedafterfaithinsteadofonlybeforeit?Turnfaithintosomekindofwork-in-progresswhich,ifinterrupted,getsarejectionslip?Iwilltellyouwhatyouaretrying to do,Virginia.You are trying to send the publican back to the templewiththePharisee'sspeechonhislips.YouaretryingtoturntheGoodNewsofgrace into thebadnewsof law.Youare trying tomakeanhonestmanoutofGod.And it is drivingyou straight up thewall, becauseGod is not anhonestman.Godisacrook(IknewIshouldhavepickeduponthewordthief,kleptes,intheparableoftheFlood).Hecomeslikeathief(Rev.3:3);hecheatsontheaccountsandthencongratulateshimselfforbeingunjust(Luke16:1-8);andheissuchadishonestjudgethathepronouncesfavorablejudgmentontheworldjustbecauseitisapainintheneck(Luke18:1-8).Andyouknowwhyyouaretryingto turn him into an honest man like that? Because you are disgusted at theungodly indiscriminatenessof acceptingevery last sinner in theworldwithoutchecking out even a single one beforehand.Because you are scaredwitless atyourentirelycorrectsuspicionthatthesituationisevenworsethanyouthought-thatGodissosureofhisacceptanceofusinJesusthathedoesn'tevenputourfaithtothetest.Oh,Iknow.Yousayyoubelievethat.Youpray,"Leadusnotinto temptation (peirasmos, test, trial)." But when push comes to shove, youwantanasty-nicelittlejudgewhowillkeepcrimesagainstfaithoffthestreets.ButGodwon'tevendo that,Virginia.Unfaith is itsownpunishment.AllGodeverdoesisconfirmthestupidsentenceofalienationitpronouncesonitself;allheevercondemnsarepeoplewhowanttobemorerespectablethanheis.

But enough. The best part of it all is that even your insistence on being amoralisticturkey(orevenmineonflyingoffthehandle)doesn'tmatter.Nothing

evermatters-nothingeverwillmatter-butfaith.Backtotheparable.

"Blessed(makdrios,happy)isthatservant,"Jesussays,praisingthewisdomofwaitinginfaith,"whomhismaster(kyrios,lord)whenhecomeswillfindsodoing.Amen,Isaytoyou,hewillsethimoverallhispossessions"(Matt.24:46-47).Salvationisnotamatterofgettingarewardthatwillmakeupforarottendeal;itisamatterofenteringbyfaithintothehappiness-thehilaritybeyondallliking and happening - that has been pounding on our door all along. Oh,admittedly, the deal of life in thisworld is rotten enough:God in his crookedwisdomhas not taken the disasters out of life, he has become ourLife in themidstofthedisasters.Butifwebelievethat!Ifwelivethroughtheirremovabledisasters trusting thatevery last,bitter twistof fate isnothingbutJesus,Jesus,Jesus - well, that is rather more happiness than anyone could possibly havebargainedforhere.Itisbeinginasnugharborallthroughastormyvoyage.Itisbeinghomefreeallthewhilewewerelost.

And when the Lord comes at the end - when Jesus makes the last, grandsacramentalizationofhisperennialpresence toallofhistory,whenhe setshisfaithfulservantsoverallhispossessions-well,Isupposethenitwillindeedbepieinthesky.Butnotanewpie,orapieafteramealofnothingbutwaterysoupandnomeat. Itwill be seconds - and thirds, and thousandths, andbillionths -from a pie that was always under the table and from which, by faith, weconstantlyfilchedunjustdeserts.Motherearth,thatdreadfuloldcook,mayhavegivenusnobetterthanwedeserved;butourFatherinheaven,throughourfaithinthedeathandresurrectionofJesus,hasbeenslippingustheultimatedessertallalong.

Which, if youwill permitme now to go back to the opening verse of thisparable (Matt. 24:45), gives me a way of expanding upon the image of food(trophe,nourishment)thatJesusthrowsoutatthestart.Itisnotjustthatwearehappy becausewe ourselves have, by faith, been feasting all our lives (in theeucharist,inourownpassion)ontheBreadofHeaven-tastingthattheLordisindeedgood;it is thatwearehappybecauseweareachurch(ifwehavebeenfaithful toourstewardship) thathasbeenslipping theworld thesamegoodies.Themission of the church is not to be humanity's bad cook, pushing at it the

lumpy mashed potatoes of morality or the thin gruel of spiritual uplift; themissionofthechurchistobetheLord'sownconspirator,sneakingtotheworldthedelectabilityofgrace, thesolidchocolateGoodNewsthatGod, in theend,hasasweettooth.OurjoyasthestewardsofthemysteryistohavebeeninonthejokethatGodisjustabig,badboy.Hedoesn'treallycareafigforteachingtheworldlessonsaboutwhat'sgoodforit;heonlywantstomakeitsmile.

Butwhatof theunfaithfulservant, thebadchurch?Whatof thechurch thatwickedly says, "MyLord chronizei" -myLord ismaking a bigmistake here,takinghisownsweettimeabouttheseriousbusinessofsalvation?Whatofthechurchthatbeginstobeatitsfellowservants'knuckleswiththecarvingknifeofethicalrequirementsandtogetdrunkonthecheapwineofsuccessfullivingortherotgutboozeofspiritualachievement?Well,Jesustellsuswhat:"TheLordofthatservantwillpunishhim,andputhimwiththehypocrites;theremenwillweep and gnash their teeth" (Matt. 24:48-51). There is indeed a judgment onsuchachurch.Butitispreciselyacondemnationforitshavingmadeaseriousbusiness-atissueofworks-outofthedivinelarkofgrace.Thewickednessofthechurchcanbeonethingandoneonly:turningtheGoodNewsofJesusintothebadnewsofreligion.Christianityisnotareligion;itistheannouncement,inthedeathandresurrectionofJesus,oftheendofreligion-oftheendofanyandallrequirementsforthesalvationoftheworld.Andtherefore,whenthechurchpreachesanythingbutfaithaloneinJesus,itisanunfaithfulchurchanddeservesonlytobeputwiththerestoftheworld'shypocriteswhothinktheycanbesavedbypassing tests. It is a church that has stoppedbeing funny andhappy in thefreedomoffaith,andhasgonedeadinitsownearnestness.

Is that another long reach,Virginia? Idon't think it is;but since Ioweyouone,call itwhateveryou like.Youand Ihavehadour last runin; timenow toheadforthebarn.

CHAPTERTWELVE

TheEndoftheStorm(I)THEWISEANDFOOLISHVIRGINS

tisacommonplaceofliterarycriticismthatauthorsgivethemselvesawayintheir lastchapters.Howevermuchtheymayhaveallowedthemselvesacertainlatitude of expression during the earlier parts of their work, they do at lasttighten their focus and give their readers the crispest possible picture ofwhattheyhavebeentryingtosayallalong.ItiswiththatinmindthatIcomenowtoMatt. 25 (Aland nos. 298300), the final chapter ofJesus' entire corpus ofparables.Forthethreeparablesthatitcomprises-theTenVirgins,theTalents,andtheGreatJudgment-areindeedthecapstoneofhisteaching.Notonlyareallofthenoteshehaspreviouslystruckpresentinthem;inaddition,thosenotesareatlastharmonizedandgiventheirultimateexpression.

Beforeproceedingtotheparablesthemselves,however,Iwanttoalertyoutotwo of the notes that Jesus singles out for special emphasis. The first is theabsenceof themain character from thepart of theparable that corresponds toourlifenow.ThisnoteofthemissingorhiddenLord-oftheDeusabsconditus-has of course been soundedbefore: the king in theKing'sSon'sWedding, forexample,doesnotappearatthepartyuntilalltheguestshavemadetheirseveralresponsestohisinvitation;thelordintheFaithfulServantandtheBadServantisnotonlyaway,buttakeshistime(chronizei)aboutfinallyshowingupinperson.But in these last three parables, the note of absence becomes practically thefulcrumofthejudgment(krisis)thattakesplacewhenthemaincharacterfinallyappears.IntheTenVirgins,thebridegroomdelayshiscoming(theword,again,is theverb chronizein); in theTalents, the lordof the servants returns "after a

longtime";andintheGreatJudgment, theKingjudgesboththesheepandthegoatsonthebasisofwhattheydidtohimwhenhewascompletelyhiddenfromthem"intheleastofhisbrethren."

Accordingly, these parables are about a judgment pronounced on a worldfromwhichGod,throughallitshistory,waseffectivelyabsentortoputitmorecarefully,waspresent inaway somysteriousas toconstitute, for allpracticalpurposes, an absence. And therefore, insofar as they address themselves tohumanity's response to that hidden God - and to that God's judgment of theresponse - they are not about practical goodworks. They do notmakemoralbehaviororspiritualachievement thematterof judgment; rather, theybase thejudgment solely on faith or unfaith in the mystery of the age-long presence-inabsence - the abiding parousia under history - of the divine redemption.Obviously, this note of faith in the mystery of grace has been a constantemphasis in all of Jesus' parables so far, and it has certainly been the note Imyself have chosen to stress above all others.But in these last parables, it is,quitesimply,everything.

ThesecondnoteIwanttoalertyoutohasthesamecharacteristics.ItisnoneotherthanwhatIcalled,attheverybeginningofthisbook,themasterprincipleof interpretation for all the parables of judgment, namely, the principle ofinclusionbeforeexclusion-therulethatanycharacterswhoaremadeoutsidersattheendofthestorymustalwaysbeshownasinsidersatthebeginning.Ittoohas been demonstrated many times before. The man without the weddinggarmentintheKing'sSon'sWeddingwasjustasmuchanacceptedguestasalltheothers,badorgood.Theservantwhohidthecoininanapkinwasnolessarecipientofhislord'strust,andthusnolessabeneficiaryofhislord'spresence-in-absence,thantheothernine.ButnowJesusreinforcestheprinciplebythreeillustrationsinarow.Allofthetenvirgins,wiseorfoolish,areequallymembersof thewedding from the start.All three servantswho received the talents arefullyacceptedbytheirlord.Boththesheepandthegoatshavelivedtheirentirelivesinthefull,ifhidden,presenceoftheKingintheleastofhisbrethren.Onceagain, therefore,faith issetforthas theonlycriterionof judgment.Thosewhoare congratulated at the end are those who believed in the mysterious,vindicatingparousiaofthemaincharacterandwholivedtheirlivesonthebasis

ofthattrust.Thosewhoarecondemnedarethosewhodidnot.Itisnotthegoodworksof theblessed thatsaves them,anymore than it is theevildeedsof thecursedthatdamnsthem.Itisonlyfaithorunfaiththatmatters.

But there is also somethingelsehere. In these lastparables, theprimacyoffaith is finally set forth in a way that meets a lurking objection you haveprobably felt every time I brought it up. That objection, to give it its propername,wasaboutthedangerofquietism.Almostalways,whensalvationbyfaithaloneisseriouslypreached,wefeelthatsomehowithasallbeenmadetooeasy.Assuming, falsely, that faith is simply a kind of intellectual assent to aproposition,we thengoon to conclude that thegeneral reactionof thehumanracetosalvationbyfaithwillbeanequallyintellectualreactionofindifference.Weareafraidtheywillsay,"Well, ifall therealworkofsalvationhasalreadybeendone,andtheonlythingwehavetodoisbelieveit,whyshouldwebothertryingtobegood,kind,orloving?Iftheworldissavedinspiteofitssins,what'stostopusfromgoingrightondoingrottenthings?"

Since thoseare twoseparatequestions, letmedealwith them inorder.Thefallacyinthefirstispreciselytheassumptionalreadynotedthatfaithisassenttoaproposition.Itisnot.Itisthelivingoutofatrust-relationshipwithaperson.Ifitwereonlysomethinginourheads,thenwemightwellconcludethatithadnoimplicationsforwhatwemightdowithourhandsorourfeetorwithanyofourothermembersorfaculties.Butsincenothingissimplyinourheads-sincewewill always, as long aswe live, be doingsomething-that is a false conclusion.Thereforeabetterformofthisfirstquestionwouldbe,"Ifhehasalreadydoneitallformealready,whyshouldn'tIliveasifItrustedhim?"IfhehasmademeamemberoftheWeddingoftheLambwhyshouldn'tIactasifIamattheparty?If he has already reconciled both my wayward self and my equally difficultbrother-in-law,orchildren,orwife,whyshouldn'tIatleasttrytoactasifItrusthim to have done just that and to let his reconciliation governmy actions inthoserelationships?

Quietism,yousee-do-nothingism-isnotaviableoption.Anditisnotviableforone simple reason: Jesus' reconciledversionofall relationships is theonlyversionthatreallycounts-theonlyonethatintheendwillberealatall.When

wedie,welosewhatevergripwehadonourunreconciledversionofourlives.Andwhenweriseat thelastday,theonlygripinwhichourliveswillbeheldwillbethereconcilinggripofJesus'resurrection.Hewillholdourlivesmended,cleaned,andpressedinhishand,andhewillshowthemtohisFather.AndhisFather,seeingtheonlyrealyouormethereistosee,willsay,"Wonderful!JustwhatIhadinmind."HewillsayovertheWord'snewcreationofusatthelastdayexactlywhathe saidover theWord's first creationofuson the sixthday:"Verygood!"

That is the final answer to quietism.And therefore the best of all possibleformsofthefirstquestionis,"Sincehehasalreadymademenew-sincetherereallyisn'tanyoftheoldmearoundtogetinmywayanymore-whyshouldIbesostupidastotrytogoonlivingintermsofsomethingthatisn'teventhere?"Faith,yousee,issimplytakinghiswordaboutwhatreallyisandtryingourbesttogetall theunrealnonsenseoutofour lives.Strictlyspeaking, faithdoesnotsaveus;hedoes;butbecausefaith,oncegiven,inexorablyleadsustotrytostopcontradictingwhathehasdone,itbecomestheonlyinstrumentofsalvationthatweneedtolayahandto.

Thesecondquestion is likewisebasedona fallacy.Toask,"If theworld isalready saved in spite of its sins, what's to stop people from sinning?" is tomisunderstand thenature of sin.Sin is not something thehuman racehas anychoiceabout.Theoccasionalsin(smalls),wemightmanagetostop:someofusmightpossiblyavoidthislieorthatadultery.Butnoneofuswilleveravoidthattrust inourselves-andthatdistrustofanyoneelse- that liesat therootof theworld'sproblems.Thosetwinfalsitiesoffaithinselfandunfaithinothersareasirremovablebyhumaneffortastheyareunpardonablebyhumangoodwill.Andtherefore if theyareever tobe removedorpardoned, itwillonlybebyGod'sgift.Butthatgift,pleasenote,standsinnocausalrelationshipwhatsoevertoourresponses.Itwillneitherforceustobebetternorenableustogoonbeingworse.Itissimplyafact,tobetrustedornotaswechoose.Thatitistheonlyrealfact,happens to be true; but that it will strong-arm an unreality-loving world intoreversinggearsandlovingrealityisjustnotinthecards.Itisafreegift,anditaims to elicit only a free response of faith. Without constraining anyone orcondoninganything,itjusthandsusanewcreationandinvitesustoliveasifwe

trustedit.

Onelastnoteonallthreeoftheseparables.Theirinsistencethatthejudgmentuponfaithwillbeajudgmentonfaith-in-action,notonfaith-with-folded-hands,goesto theheartof thebiblicalviewofhistory.In theBible, thecourseof theworldandthecourseofGod'sactioninitarelikeanarrowshottowardatarget,not like a planet endlessly pursuing an unchanging, circular course. Andnowhere is this "linearasopposed tocircular"viewmoremanifest than in thebiblical notion of judgment. In a "circular" system, there is no possibility ofjudgment,ofhistory-alteringandhistory-fulfillingkrisis,happeningfromwithinthe system.Theonlycontrollingparousia (presence) in theorbit, say,ofMarsaround the sun is the constant presence of gravitation producing an equallyconstantrepetitionofcourse:Marsisnotgoinganywherebutaround.Ifthereisa krisis, it will have to come from outside the system - from, for example, acollisionwithanalienbody.Butina"linear"system,judgmentisbuiltin;krisisis thewhole point of the system. The target iswhere the arrow is going, andevery action in the whole of the arrow's course - the drawing of it from thequiver,thesettingofitonthebowstring,thereleasingofthebow,andtheflightof the arrow through the air - everything, quite literally, is governed by thehistory-fulfillingjudgmentofthebull's-eyeat theend:itpartakesof thenatureofthatkrisisateverypoint.

So it iswith thebiblical viewofhistory ingeneral, and so it iswith Jesus'parables of judgment in particular.Both it and they are about an action goingsomewheretohappen.Theyarenotaboutasystemofstaticrecurrencesinwhichtimegoesonforever-wherethereisalways,bytherulesofthesystem,timeforasecondchanceateverything.Theydonotallowyoutheluxuryofahistoricalperspectiveinwhichasteptakentoosoonoramovemadetoolatecanalwaysberemediedthenext timearound.Rather, theyareaboutaworldinwhichtooearly or too late can be crashing, fatal mistakes - in which there is only onechanceforanything:onemomenttoaimthearrow,onebrief,hightimetomakeallowances for the crosswind, one critical instant to shoot, and one finaljudgment,hitormiss,ontheentireproceeding.IntheTenVirgins,forexample,thebridegroomcomes late, theoilof the foolishhas runout, the storekeepers'shopsareclosed,and thedoor to themarriagefeast isshut. In theTalents, the

timefordoingbusinessisfinallyoverforgood.AndintheGreatJudgment,thedayofministrytotheKingwholivesintheleastisgoneforever.Justashistoryis a seriesofunrepeatable, evenunrehearsableperformances, so thehistoryofsalvationisjustonekrisisafteranother,withnogoingback.

These final parables, therefore, give the ultimate lie to the view of faith asintellectual assent to static truths. What God saves by grace through faith ispreciselythedynamicofhistory,theonce-and-neveragainqualityofaworldhewaspleasedtomakethatway.Hesaveshistorybyhistory;andattheend,itishistory that he brings home smack in the center of the target. Even faith,therefore,issomethingthatmustsomehow,somewherebedone.Andifitisleftundone .... well, there will be a price for that. Though you may not haveexpectedmetosayit,IamtoomuchofanorthodoxChristian,andtoomuchofahistoricalrealist,tothinkthereisanywayofgettinghelloutofthescripturalaccountofthefinalreconciliation.Weshouldnot,ofcourse,betooeagertosetupourrulesforwhatconstitutesthelimit,temporaloreternal,ofGod'spatiencewithunfaith.Buttheseparablessayplainlyenoughthatthereisalimitandtherewillonedaybeakairos,ahightimeofkrisis,beyondwhichtheunrealwillbeallowedno further truckwith reality.Hewills theeternalpicnic tobegin.Theparrypoopersdonothaveforevertogoonprayingforrain.

On thenwith the parables themselves. Jesus begins the TenVirgins (Matt.25:1-13; Aland no. 298) by harking back to the style of introduction thatcharacterizedhisearliestparables:"Thenthekingdomofheavenshallbelikenedto tenmaidens."Theword then refersclearlyenough to theend, theclimacticmanifestationoftheparousiaoftheSonofmanthatJesushasbeenspeakingofjust prior to this point.But in joining it to thewords "the kingdomof heavenshallbelikenedto......hebringshiswholeparabolicopustocompletion.Atthebeginning of his ministry, in the parables of the kingdom, he proclaimed themysteryofakingdomalreadypresentinthisworld.Intheparablesofgracethatfollowed, he proclaimed the device by which that mystery operates, namely,graceworkingthroughdeathandresurrection.Nowthough,hecomesfullcircleandgives,intheconcludingparablesofjudgment,aseriesofpicturesofhowitultimatelytriumphs,separatingthosewhoacceptthemysteryinfaithfromthosewho,byunfaith,rejecthisfreelygivenacceptanceofthemintheresurrectionof

thedead.

The ten maidens, he says, "took their lamps and went to meet thebridegroom."Theimageisascharmingasitisearnest.Herearetengirls(permitmetomakethemfourteen-year-olds)ontheirway,everylastoneofthem,toaparty.They are, presumably, tickled to thepoint of teenagegiggliness at theirhappyprospects.Thekrisis of their possible nonmembership in thewedding -thedangeroftheirreceivingasnubratherthananinvitationtobebridesmaids-is past and they see nothing but tea and cakes fromhere on out. "But five ofthem were foolish (moral) and five were wise (phronimoi.)" Phronimoi, ofcourse, is the word used to describe the faithful and wise servant in theimmediately preceding parable, so I am disposed to run with it in myinterpretation.Thefoolishmaidensrepresentthewisdomofthisworld-thelive-by-what-you-seewisdom(sophia)that"Godhasmadefoolish(emoranen:1Cor.1:20)."Butthewiserepresentthewisdomoffaith-thewisdomoftrustingthefoolishnessofGodinChristcrucified(1Cor.1:21-25)-thewisdomoflivingbytheall-governingrealityoftheparrytowhichtheBridegroomhasinvitedallofcreation.Inactualfact,ofcourse,bothsetsofgirlshavealltheyneedfornow,just as both the faithful and the unfaithful have identical shares of theworld'sgoodsor ills.Butonly thewisehave the faith thatwillget them through theirlivesinsolidcontactwiththepresentlyunseeableandunknowableBridegroom.

"For when the foolish took their lamps, they took no oil with them." Theimage is thatof life livedon theordinary,prudentialbasisofwhat is likely tohappen. It is a picture of happy little winners assuming that their luck willalways hold and that they needmake no efforts to deal with the implausible."Butthewisetookflasksofoilwiththeirlamps."NoticehowJesusdeliberatelystandsthingsontheirheads.Thefivesupposedlyfoolishgirls,knowingthattheyhavebeeninvitedtoadaytimeweddingthatwilllastonlyintotheearlyevening,reasonablyassesstheirneedsandcontentthemselveswithtakingfilledlanternswiththem.Nothingcouldbemoresensible.Buttheotherfiveinsistondraggingalongbleachbottlesfullofkerosene,justincase.Nothingcouldbemoreidiotic:they have complicated their lives by preparing for an utterly unlikelycontingency. Why does Jesus thus make the first group seem wiser than thesecond?Hedoes it, I think, toprecludeour interpretingtheoil in the lampsas

good works. The foolish girls are quite wise enough - quite sufficientlypossessed of all the good works they will reasonably need for any weddingfestivitiestheworldmaysendtheirway.Andthewisegirlsarenotwiseinanynormalsenseoftheword;theirpossessionofgoodworksisportrayedasnothingless than neurotic: they are a bunch of belt-and-suspenders fussbudgetspreoccupiedwithwhatmightpossiblygowrong.

But thepointof thestory - thepoint thatultimatelymakeswisdomof theirapparentfolly-isthat,inthisworld,somethingalwaysdoesgowrong.Andsoin this parable, Jesus introduces just such a critical (from krisis) contretemps."Whenthebridegroomtookhistimearriving(chronizontosdetounymphiou),"hesays,"theyallslumberedandslept."Thegigglesgoonthroughthedayandinto the evening.The lamps are lit and the tenmaidens talk on into the nightaboutwhichoftheirfriendsispregnantbywhomandhowtheywouldjustdiebefore theycouldeverconfront theirparentswithaproblem like that.Finally,though, theweddingfeast turns intoaslumberparty:all tenaresackedoutoncouchesandacrossthefloor.

"Butatmidnighttherewasacry,`Behold,thebridegroom!Comeouttomeethim!"'Thereare,Ithink,threethingstonoteaboutthisparticularverse.First,itis a parable of the course of the world as it really is. The unexpected doeshappen-regularly.AsGodbringsthearrowofhistorytothebull's-eye,hedoesitverymuchinthestyleoftheoldjokeaboutJesusandMosesplayinggolf.byhavingitblownoffcourseintothetrees,bouncedoutintotherough,pickedupbyapassinghawk,andfinallydroppedonthetarget(convenientlyknockedoverbythedivineFoxhimself)becausethehawkjustgottiredofwastinghishuntingtimeonarrows.Thebridegroom'sdelayedarrivalisasilly,gratuitousdetailthatcanbejustifiedonlybyonefact:itfitsperfectlyinasilly,gratuitousworld.

Second-andmoredarkly-thisversebearswitnesstothecomplicityofGodnotonly in theslapstickwaytheworld is run,but in thefailuresof thosewhocounted on its being run in amore respectable fashion. Forwhose fault is it,ultimately,thattheprudentiallycorrectamountofoilinthefoolishgirls'lampsranout?Thebridegroom's,that'swhose.Andwhosefaultisit,finally,thatPeterdeniedJesusorthatJudasbetrayedhim?ItisGod's.IfGodhadleftPeterinthe

fishingbusiness,Peterwouldneverhavegottenintowatershecouldn'tnavigate.IfGod had left Judas to be just the smartestCPA in the county, JudaswouldneverhavebeentemptedtorunJesus'careerforhim.IsaidbeforethatGodisnotanhonestman.Well,he isnotan innocentmaneither.He is just theonlyGodwe've got, andwe're stuckwith him.That he is also stuckwith us - andstuckbyus-may take thecurseoff itall;but itdoesnotdoa thingabouthiscomplicityinourfailures.Whyhecouldn'thavefiguredoutawayofgettingridofsinwithoutcreatingmoresinnersintheprocessisabigquestion.Andthebigansweristhatthereisnoanswer.NoanswerexceptJob's,"Thoughheslayme,yet will I trust him." No answer except Jesus', "Take this cup from me;nevertheless,notmywillbutyoursbedone."

There is,however, a thirdpoint tobemade. "Behold, thebridegroom!"hasbecomethechurch'swatchwordasitbeginseveryChristianyearwiththeseasonofAdvent.ThatgivesusahintastohowwearetoreconcileourselvestoboththeslapstickofhistoryandthecomplicityofGodinevil.Itisonlyaswewaitinfaith that all of the above ceases tomatter andwe are able to lay hold of thereconciliation that lies below the mess of history. Because if he finally doesdeliver onhis promise to drawall to himself, if the reconciliation really is alloursnomatterwhatoursins-ifevenPeter,evenJudas,iswithinthedrawingofhisloveandsubjecttothevoiceofhiscalling-thenallweneedisthefaithtoaccept the reconciliation, no questions asked, from the hand of the one whobrings it, no questions answered. Advent, therefore, is the church's annualcelebration of the silliness (from selig, which is German for "blessed") ofsalvation.Thewholethingreallyisadivinelark.Godhasfudgedeverythinginourfavor:withoutshameorfearwerejoicetobeholdhisappearing.Yes,thereisdirtunderthedivineDeliverer'sfingernails.Butno,itisn'tanydifferentfromalltheotherdirtofhistory.Themainthingis,he'sgot thepackageandwe'vegotthetrust:Lo,hecomeswithcloudsdescending.Alleluia,andthreecheers.

But now Jesus brings on the krisis of unfaith, the judgment pronouncedonthosewhothoughtthathistorycouldbebroughthomebysomethingneaterandmoreplausiblethanthemystery."Thenallthosemaidensroseandtrimmedtheirlamps."Theyalltaketheordinary,prudentialstepsthatlifeinthisworlddictatesas necessary.But then they discover something.All thewick trimming in the

world - all thebrilliant steps thatmightbe taken tomakeaproperlydesignedoperationrunright-areirrelevant.Theoperationisnotproperlydesigned.Thebridegroomislateforhisownparty:Godhastakensolongtodoanythingthatthe world has dug its own grave in the meantime. Unless there is somethingotherthanthewisdomoftheworldtohelpit,thereisnothingfortheworldtodobuttoliedownanddie.

It is that something, therefore, thatbecomes theonlymatterof judgment intheparable.Nowthatallofthegirls,wiseorfoolish,havefoundoutthereisnowayofgoingonfromheresimplybygoingonfromhere,faithcomestotheforeasthesolecriterionfordistinguishingbetweenthem."Andthefoolishsaidtothewise, `Give us some of your oil, for our lamps are going out.' But the wisereplied, `Perhaps therewillnotbeenough forus and foryou;go rather to thedealersandbuyforyourselves."'Timehasat last runout,as italwaysdoes inreallife.Andsincefaithisatbottomsomethingwedoinreallife,thetimeforfaith has run out too. As I said, we should be slow to extrapolate from theparable and specify the historical or theological circumstances that mightconstitutesuchadreadfulexpirationinourownorothers'lives.ButtheparabledoesseemtosaythatsincefaithisarelationshipwithGod,therewillinevitablybeapointatwhichhewillsay that therelationshipdoesordoesnotexist.Hewilltelluswhetherwesaidyesorno.Noonewillgetawaywithsayingmaybeforever.

Iamawarethatit iseasytoobjecttothebehaviorJesusassignstothewisemaidens.Theyaresimplysnotty."Therewon'tbeenoughforusifwegiveyousome" is hardly an example of Christian sharing; furthermore, they knowperfectlywellthatoildealersgohomeatsix,ifnotatfour,intheafternoon.ButifIhavejustgottenthroughurgingyoutoacceptaparcelfromaDelivererwithgrubby fingernails, I am not about to balk at badmanners from aWatchmantryingtowarnustherewillbeatimewhenourtimewillhaverunout.Forthatisthewholepointoftheparable:someday,lateorsoon,itwillbetoolateeventobelieve.Webecomewhatwedo.Ifwetrust,webecometrusters,andweenterinto the sure possession of him whom we trust. If we distrust, we becomedistrustersandcloseouttheonlyrelationshipwithrealityeverofferedtous.

Thatclosureisthenoteonwhichtheparableends."Whiletheywenttobuy,the bridegroom came, and those who were ready went in with him to themarriagefeast;andthedoorwasshut.Afterwardtheothermaidenscamealso,saying, `Lord, lord, open tous.'But he replied, Àmen, I say toyou, I donotknowyou."'The shut door isGod's final answer to the foolishwisdomof theworld. In thedeathof Jesus,hecloses forever thewayofwinning - the right-handed,prudentialroadtothekingdom,thepathoflivingasthepathoflife.Allthe silly littlegirlswith theirCloroxbottles - all theneuroticsof faith, all thewisefoolswhowerewillingtotrusthimintheirlastness,lostness,leastness,anddeath - have gone into the party.And all the bright, savvy typeswho thoughttheyhad it figuredareoutside in thedark-withnooilandeven lessfun.Thedreadfulsentence,"Amen,Isaytoyou,Ineverknewyou,"issimplythetruthoftheircondition.Hedoesnotsay,"Inevercalledyou."Hedoesnotsay,"Ineverloved you."He does not say, "I never drew you tomyself."He only says, "Ineverknewyou-becauseyouneverbotheredtoknowme."

Someoneonce said, "TheworldGod loves is theworldhe sees inhisonlybegottenSon."Thatfitshere.FortheworldGodseesinhisonlybegottenSonconsists of all those who have accepted their visibility in Jesus by faith. Butthosewhohavenotaccepted it, thosewhohavepretended tomake themselvesinvisiblebytheirrejectionofhisacceptanceofthem,havethesentenceoftheirself-choseninvisibilityratifiedbyGod.Therewasnorelationshipontheirpart;thereforeGodjustsaysasmuchonhisandgetsonwiththefeast.

"Watchtherefore,"Jesussaysattheendoftheparable,"foryouknowneitherthe day nor the hour." When all is said and done - when we have scaredourselvessillywiththenow-or-neverurgencyoffaithandtheonce-and-alwaysfinalityofjudgment-weneedtotakeadeepbreathandletitoutwithalaugh.Becausewhatwearewatchingforisaparry.Andthatpartyisnotjustdownthestreet making up its mind when to come to us. It is already hiding in ourbasement,bangingonoursteampipes,andlaughingitswayupourcellarstairs.Theunknowndayandhourofitsfinallyburstingintothekitchenandroisteringitswaythroughthewholehouseisnotdreadful;itisallpartofthedivinelarkofgrace.Godisnotourmother-in-law,comingtoseewhetherherwedding-presentchinahasbeenchipped.HeisafunnyOldUnclewithasalamiunderonearm

andabottleofwineundertheother.Wedoindeedneedtowatchforhim;butonlybecauseitwouldbesuchapitytomissallthefun.

CHAPTERTHIRTEEN

TheEndoftheStorm(II)THETALENTS

THESHEEPANDTHEGOATS

heparableof theTalents(Alandno.299;Matt.25:14-30- theMattheanversion of the parable of the Coins in Luke) has already been dealt with inchaptersixof thisbook.Iwant tonotehereonlyhowitpicksupandenlargesuponsomeofthethemesIhaveexpoundedintheparableoftheTenVirgins.

First,itisaboutaJudgmentrenderedonfaith-in-action,notontheresultsofthatfaith.Notonlydoesthelordoftheservantswhodoubledtheirtalentspraisethempreciselyas faithful ("welldone,goodand faithful [pistos] servant"); thedoublingseemstobeduemoretothetalentsthemselvesthantotheeffortstheservants put into doing business with them. The servant who was given fivemakesfivemore; theonewhoreceived twomakes twomore.Tomethatsaysthat thegraceofacceptancedoes itsownwork;allwehave todo is trust it. Itemphatically does not say that God is a bookkeeper looking for productiveresults.Theonlybookkeeperintheparableistheservantwhodecidedhehadtofearanonexistentauditandwhothereforehidhisonetalentintheground.AndasiftounderscoretheindifferenceofGodtobookkeeping,Jesusgivestwotwiststo theparable.Hehas the lord say (to theuseless servant) thathewouldhaveaccepted anything - even rockbottom savings-account interest - that the onetalentmighthaveproducedasaresultoffaith-in-action.Andhehasthelordtakethetalentawayfromthatservantandgiveittotheonewhohasten.WereJesusatpainstoshowthatGodwasinterestedinbottomlines,whywouldhenothavehad the lordgive it to the fellowwith four?Why thisbizarre enrichingof the

alreadyrich,ifnottoshowGod'saversiontoanycountingatall?Thegoodnessofhisgracedoesallthatneedsdoing.Here,therefore,asintheLaborersintheVineyard,itisonlythebookkeepingofunfaiththatiscondemned;therestofthestory is about the unaccountable, even irresponsible joy of the Lordwho justwantseverybodytobejoyfulwithhim.

Thatbringsus to the second theme.As theparableof theTenVirginswasabout thehappinessof thebridegroomathiswedding,so thisone isabout theebullienceofthelord'sjoyatthrowinghismoneyaround.Itisthethemeofthedivineparryagain, theparty that lurksbeneath thesurfaceofhistoryandcallsonlyforarecognitionbyfaith.Itisthefattedcalfservedupforaprodigalwhodid nothing but come home in faith. It is the free champagne and caviar forwedding guests who did nothing but trust the king's insistence on providingfancycostumesandparryhats.Itisthefullpayfornext-to-no-work-at-allgiventograpepickerswhojustsaidyestoalast-minutepromise.Theonlyreasonthatjudgmentcomes into itatall is thesadfact that therewillalwaysbedummieswhorefuse to trustagood thingwhen it'shanded to themonaplatter.That isindeedagrimprospect.Anditisgrimbecause,ifwehaveanyknowledgeofourown intractable stupidity, we know that those dummies could just as well beourselves.Butforallthat,itisstillaboutjoyratherthanfear.ThefinalbalanceitstrikesisthebalanceofAdventonceagain:withoutshameorfearwerejoicetobeholdhisappearingbecausewehavedecidedtobelievehimwhenhesayshewillsusnothingbutthebest.

And there is the third and last theme I want to underline: the sheerneedlessnessoffear,theutternonnecessityofoureverhavingtodreadGod.TheservantwithhislittleshovelandhismousyapprehensionthatGodisassmallashimself is such a nerd! He is just one more of the pitiful turkeys that Jesusparades through his parables to shock us, if possible, into recognizing thestupidity of unfaith.The elder brother, themanwithout thewedding garment,the laborerswhoworked all day, the Phariseewho tried towheedleGod intothinking he was a good egg - all of these are cardboard figures, cartooncharacters designed to elicit only a smile at the preposterousness of theirbehavior. It is also true, of course, that they are the figures we most easilyidentifywith.Butthenthatisbecausewearejustaspreposterous.Wespendour

livesinvokinguponourselvesimaginednecessities,creatingGodintheimageofourownfears-andallthewhile,heisbeatingusovertheheadwiththeballoonofgraceandthestyrofoambaseballbatofavindicatingjudgment.Thehistoryofsalvationisslapstickalltheway,rightuptoandincludingtheend.It'stheThreeStoogesworkingonlyforlaughs.Godisn'ttryingtohurtanyone;he'snotevenmadatanyone.Therearenolengthstowhichhewon'tgotoprovetherearenorestrictions on the joy hewants to sharewith us. If youwere never afraid ofCurly,Larry,andMoe,youdon'tneedtobeafraidoftheTrinityeither.

Which makes a good enough introduction, I think, to the last ofJesus'parables, the story of the Great Judgment (Matt. 25:31-46; Aland no. 300).Becauseif it is inonewaytheheaviest,mostfear-inspiringparableofall, it isalsothelightest,thelastlaughofthemightyactofsalvation:itisthebestowalofthe inheritanceof thekingdomonabunchof sheepwhonotonlydidn'tknowthey were doing good works for God, but also never even knew they werefaithful to him.And since no onewho has heard this parable even once everforgetsit(IcanstillremembertheSundayafternooninaBrooklynchurchwhereI first heard it as a boy), I am not going to take you through it step by step.Instead, I shall try to set it in thecontextof Jesus'wholeparabolicoeuvre (ofwhich it is thegrand finale)and to relate it to thegeneralcontextofScriptureitself.

In theGreat judgment,allof the themesofJesus'earlierparablescomefullcircle. In the parables of the kingdom at the beginning of hisministry, he setforthasavingactionofGodthathadfiveuniquecharacteristics.Heproclaimeda kingdom that was catholic, not parochial; that was mysterious, notrecognizable; thatwas actual, notmerely virtual or on theway; thatwasmetwithhostilityaswellaswelcome;andthatcalledforaresponseoffaithratherthan one of works. Now at the end we see those characteristics brought tofruitioninavarietyofways.

The catholicity of the kingdom is vindicated. In this parable, it is precisely"allthenations"thataregatheredtogetherbeforetheSonofmanonhisthroneofglory. Iamaware that theword"nations" (ethne, theGentiles)might temptsome to see this as an implicit exaltation of Gentiles over Jews, or even as

bespeakingarejectionoftheJews.Butsincethatrequiresattributingitmoretothe early church than to Jesus - and since I have prettymuch stayed clear ofJew/Gentileinterpretationsinmytreatmentoftheparables-Iamnotabouttogointhatdirectionatthislatedate.Foronething,JesuswasspeakingtoJews:eventhoughheclearlystigmatizedtherejectionofhimselfbytheJewishauthorities,Idonot thinkthatanyfaircasecanbemadeoutforhisexcludingJewsassuchfrom the operation of the kingdom - particularly since he first announced thecatholicity of that operation to an exclusively Jewish audience. For another,though, theentireargumentofPaul in the theologicalpartof theepistle to theRomans is a progress toward verses 25-26 of chapter 11, in which he saysspecifically that "all Israel will be saved."Accordingly, I take the phrase "allnations" as referring to the whole world: the kingdom, which was firstproclaimed as a catholicmystery, is now revealed as a catholic fait accompli.Notonescrapofcreation,JeworGentile,good,bad,orindifferent,isleftoutofit.Jesushasliterallydrawnalltohimself.

Morethanthat,though,thecatholicityofthekingdomisvindicatedevenwithregardtogoodnessandbadness:intheendasinthebeginning,evilisnotsimplyexcluded but provided for - given a place in the final scheme of things. Trueenough,Jesus'parablesofjudgmentarerifewithimagesofseparation:theouterdarknessisthefinaldestinationofthemanwithouttheweddinggarmentandofthe useless servant; the wrong side of the door is the portion of the foolishvirgins.ButintheGreatJudgment,JesusgoesoutofhiswaytostipulatethattheSon ofman "will separate themone from another as a shepherd separates thesheepfromthegoats."Doyouseewhatthatmeans?JesusistheGoodShepherd,and theGoodShepherd laysdownhis lifefor thesheep.Buthe laysdownhislifeforthegoatsaswell,becauseonthecrosshedrawsalltohimself.Itisnotthatthesheeparehisbutthegoatsarenot;thesheeparehissheepandthegoatsarehisgoats.Any separation that occurs, therefore,mustbe readasoccurringwithinhisshepherding,notasconstitutingadivorcefromit.(Itwascommoninbiblicaltimesforashepherdtokeepbothsheepandgoats:seeGen.30:32,forexample;butseeespeciallyExod.12:5,whereitisspecifiedthatevenagoatcanserveasthePaschalLamb-"youshalltakeitfromthesheeporfromthegoats.")Accordingly,Jesus'drawingofall tohimselfremainstheultimategravitational

forceintheuniverse;nothing,notevenevil,iseverexemptedfromit.Hellhasnochoicebuttobewithinthepowerofthefinalparty,eventhoughitrefusestoact as if it is at the party. It lies not so much outside the festivities as it issequesteredwithinthem.Itishidden,ifyouwill,inthespearwoundinChrist'sside tokeep it frombeingawetblanketon theheavenlyproceedings;but it isnot,forallthat,anylessapartofJesus'catholicshepherdingofhisflock.

Themysteryofthekingdom,totakeupthenextcharacteristic,isrevealedatthisfinaljuncture.Theicebergofthedivinepresenceunderallofhistoryatlastthrustsitselfupinonegrand,never-to-be-hiddenagainparousfa.TheSonofmanhas come inglory andeverything isout in theopen.All thewaitingupon themysteryinfaithisoverandeveryone,faithfulornot,knowsit.Timehasnotjustrunout;ithas,likethefigtree,runitsfullcoursefromwinter'sdeathtospring'snewlife:summer isnowathand.Notonebitof theoperationof thekingdomwilleverbehiddenagain,andalltheprevioussacramentsofitsworkinginthelast,thelost,andtheleastarefinallyunderstood.Jesushasmadeallthings,eventhebadoldthings,new.

As for the actuality of the kingdom - its real presence through the wholecourseofhistory - thatnote is triumphant.Since thekingdomcannotpossiblybecomemorepresentthanithasbeenallalong,thisparabledisplaysitassimplyitsownunchangedself,victorious.Thekingdompreparedfromthefoundationoftheworld-thewholemysteriousinheritancethathasalwaysbeenavailabletofaith - now publicly dazzles its inheritors with a knowable, palpable beauty.JesushashadapartygoingfromthefirstdayinGenesis;now,attheMarriageSupperoftheLamb,hedrinksatoasttothefactthatitwillneverend.

That leaves just two further characteristics of the kingdom - hostil ity andresponseforthisparabletofulfill;andsinceIamgoingtoreaditasrelatingbothofthemtofaith,Ishalldealwiththetwosimultaneously.Ontheonehand,thehostility with which the kingdom was met throughout history was neverportrayed by Jesus as anything other than unfaith; on the other, the responsecalled for by the kingdomwas never stipulated as anything but faith. This isparticularly important because of the facility with which interpreters of thisparableslipintomoralisticexpositions.Itissoeasytomakethecursedgoatsat

theKing'slefthandintobadpeopleloadeddownwithsinsofomission;anditiseveneasiertomaketheblessedsheepathisrighthandintodo-gooders.ButthatsimplywillnotbearthelightofcomparisonwiththerestofJesus'teaching.Weneedtoremindourselvesagainthathehabituallyavoidsdepictingbadnessasanobstacletothekingdom,justashecarefullysteersclearofmakinggoodnessoneof itsentrancerequirements. In theparablesofgrace, forexample,hedisplaysunreformedbadpeople(theprodigal,thepublican)asacceptablebyfaithratherthanbyworks; and in theparablesof thekingdom,hegoesoutofhisway toshow both good and evil as existing side by side within the kingdom: in theWheatandtheWeeds,heletsbothgrowtogetheruntiltheharvest;intheNet,hesays that the kingdom gathers every kind. True enough, he says that at theconsummationtherewillbeaseparationofthegoodfromthebad-andinthisparable, admittedly, he says much the same thing. I have, however, twoobservationstomakeaboutallthat.

ThefirstisanextensionofwhatIsaidaboveaboutJesusbeingtheShepherdofboththesheepandthegoats.TheseparationofthetwoisadispositionmadebytheGoodShepherdhimselfintheinterestsofhisowngoodness,notinregardtosomesupposedinabilityonhisparttoputupwithevil.ItisaprovisionbytheKingforthebestpossiblegovernmentofallthesubjectsofhiskingship.Atleastinsomesense,therefore,theseparationremainswithintheflockandwithinthekingdom.TheShepherd/Kingdoesnothaveaproblemwithevil:Jesushastakenalltheeviloftheworldintohimself.Thefinaldispensationisnotadestructionof evil; it is precisely a sequestration of evil in the Son ofGod.Accordingly,whateverelsehellmaybe, it isnotwhereGod isn't: if it existsatall, it existsbecause he, in his creatingWord, is intimately and immediately present to it.Jesus is theLife even of thosewho go down into the second death; he is theshepherd even of the goatswhomhe divides fromhis sheep.Accordingly, onthispointIwantsimplytorunupaflag:theseparationimageryoftheparablesisatrickypieceofbusiness;formymoney,itshouldnotbeinterpretedinawaythatportraysJesusashavingtakenoffthevelvetgloveofgraceandputonbrassknuckles.Above all, it should not be read in this parable as turning theGoodShepherdintothewolf.

My other observation goes to the centrality of faith as the criterion of the

separation. As I have said, throughout the whole body of his parables, Jesusspendsagreatdealoftimedenyingthatgoodnessorbadnesshasanythingtodowithsalvation.Thegiftofgrace,asheportraysit,isagiftofacceptancealreadygranted-agiftthatittakesonlyaresponseoftrusttoenjoy.Theprodigalisnotportrayedascleaninguphislife,onlyasacceptinghisfather'sacceptance.Theeleventh-hour laborersarenotshownashavingearned theirpayby twelvefoldexertions, only as having trusted the vineyard owner.And the publican is notsenthomejustifiedbecausehesaidhewouldleadabetterlife,onlybecausehehadthefaithtoconfesshisdeathandtotrustinaGodwhocouldraisethedead.Accordingly, as far as this parable is concerned, I amnot about to come to itpreparedtohearJesussaythathewastedhistimeestablishingfaithratherthangoodnessasthemeansofappropriatingthegiftofsalvation.AndthereforeIamnotabouttointerpretJesus'attitudehereasanewtackeitheronhostilityagainstthekingdomoronresponsetoit.

Whatdo I say thenabout thenoteofhostilityas it appears in thisparable?The same thing I said about itwhen it appeared in the earlierparables: itwasacedoutinthem;itislikewiseacedoutinthis.Evilisnotsomuchbanishedasprovidedfor-andprovidedforinawaythatdrawsitsfangs.Itsexistenceisnotwithdrawn but contained within the divine iphesis, the ultimately graciousdispensationofGod'sforgiveness.AsthemasterofthehouseintheparableoftheWheatandtheWeedsdoestheleastdamagingthinghecanthinkofwiththeweeds("Let[dphete]bothgrowtogetheruntiltheharvest"),sotheKinginthisparable does the least damaging thing he can think of with the cursed ("Younever did like my parties. Why don't you just go downstairs to do yoursulking?").Tobesure,thelanguagewithwhichheissuesthatfinalinvitationtogetout is severe (everlasting fireprepared for thedevilandhisangels,eternalpunishment);andsinceIamadmittedlyseekingamoregraceful interpretation,myfirsttemptationistolabelitOrientalhyperboleandletitgoatthat.Butonsecond thought, the language, hyperbolic or not, is not without a built-inreferencetograce:itisofapiece,infact,withthenoteofgracethatJesusoftensoundswhenhebroachesthethemeofjudgmentinhisparables.Forwhilethisparableisjudgmentalintheextreme,itcannotpossiblycomeasasurprisesincein a number of other parables the original catholic invitation to come into the

parrywasitselfajudgment,akrisisonthewholeworldthatreceivedit.Intheparable of theKing's Son'sWedding, for example, the krisis of the invitationfalls upon the guests that reject it in the form of battle, murder, and suddendeath.Andwhy?Well,notbecausetheyhaddoneunworthythings;asamatterof fact, the invitation itselfhadmade themworthy from the start.No, the realreasonitfellonthemwasthattheydidnottrusttheKing'sproclamationoftheirworthiness-because,inaword,theydidnotbelieve.AndwhilesuchmayhemisindeedadramaticwayofshowinghowGodchoosestothrowaparty, it isnotonebit toodramatic forshowinghowterriblyserioushe isabouthisplans fortheeternalseason.ForasthepartyintheProdigalSoncostthefattedcalfitslife,sothisparrycosttheKinghislife.Heisnotabouttowriteitalloffasawhim.

AllofwhichtipsmyhandquitesufficientlyastowhatIhavetosayaboutthenoteofresponsetothekingdom.Theresponsecalledforallthroughtheparablesisfaith,notgoodworks;thereforetheresponsecalledforhereattheendisthesame.Astheoil inthewisevirgins'vesselsshouldnotbeinterpretedasquartsandquartsofethicalintegrity,sothekindnessesoftheblessedtotheleastoftheKing's brethren should not be taken as drumsful of industrial-strength gooddeeds.Indeed,themostnotablefeatureoftheparableoftheGreatJudgmentisthatthegoodworksoftheblessedarenotpresentedassuch.TheKingsaysnotthat the sheep have compiled a splendid moral record, but that they had arelationshipwithhimself:"Amen,Isaytoyou,inasmuchasyoudidittooneoftheleastofthesemybrethren,youdidittome."Ortoputitevenmoreprecisely,theyarepraisedathisfinalparousiaforwhattheydidinhisparousiathroughouttheir lives, namely, for trusting him to have had a relationship with them allalong.

Andwhat,finally,ofthecursedwhoseresponseofunfaith-whoserefusaltorelatetohiminthelostandtheleast-receivestheKing'scondemnation?Well,Ithink we must be careful here. I have already issued two warnings againstdefiningtoonarrowlytheprecisecircumstancesthatwillconstitutegroundsforsuchasentence.Iwantnowtoissueacaveatagainstdefiningthematall.Jesuscametoraisethedead,nottoreformthereformable,andcertainlynottospecifythedegreeofnonreformthatwillnullifythesovereigngraceofresurrection.Hecametoproclaimakingdomthatworksonlyinthelast, thelost, theleast,and

the little,not to setupaheight-weightchart for theoccupantsof theheavenlyJerusalem. And while we may think we might do well to supply the ethico-theological requirements he has so carefully omitted - while we may be justitching to define what constitutes rejection of him at the hour of death orrelationship with him in the underdogs of the world - we are wrong on bothcounts. In the first place, we don't know enough about anybody, not evenourselves, to say anything for sure. But in the second, Jesus shows us in thisparablethateventhosewhodidrelatetohimdidn'tknowwhattheyweredoing."Come,youblessedofmyFather,"theKingsaystothoseonhisrighthand,"andinherit thekingdom...forIwashungryandyoufedme,Iwasthirstyandyougaveme drink, Iwas a stranger and youwelcomedme...."And the righteousanswerandsaytohim,"Uhh...pardonus,YourHighness,butwhenwasthat?"

Doyoufinallysee?Nobodyknowsanything.Therighteousdidn'tknowtheywere in relationship with the King when they ministered to the least of hisbrethren, anymore than the cursed knew theywere despising theKingwhenthey didn't so minister. Knowledge is not the basis of anybody's salvation ordamnation. Action-in-dumb-trust is. And the reason for that is that salvationcomesonlybyrelationshipwiththeSavior-byarelationshipthat,fromhisside,is already an accom plished eternal fact, and that therefore needs only to beacceptedbyfaith,notknowninanyway."Noman,"Luthersaid(ifImayquotehimonelasttime),"canknoworfeelheissaved;hecanonlybelieveit."Atthefinalparousia,wewillnotbejudgedbyanythingexceptourresponseoffaithorunfaithtotheSaviorwhosepresencewascoterminouswithourwholeexistence.Andatthatdayhewillsimplysaywhether,fromourside(byfaith,thatis-butwith no other conditions specified as to knowledge or any other humanachievement),werelatedtothatpresence.Hewillsimplydothetruthfromhisside-simplyaffirmhiseternal,graciousrelationshipwithallofcreation-andhonorwhatboththesheepandthegoatsdidwiththattruthfromtheirside.

ItisJohn3:16ff.alloveragain.TheGospeltruthis,"GodsolovedtheworldthathegavehisonlybegottenSon,thateveryonewhobelievesinhimshouldnotperishbuthaveeverlastinglife."Andthat truthas itvindicatesusis,"Theonewhobelieves inhim isnot judged:but theonewhodoesnotbelievehasbeenjudgedalreadybecausehehasnotbelievedinthenameoftheonlybegottenSon

ofGod."Butthattruthaswearetorespondtoitinourlivesisnotatallamatterofourintellectualscrutiny.Fromourside,wecanrespondtoitonlyby"doingthe truth" ourselves, that is, by admittingour death and "coming to the light,"that itmaybemademanifest thatourdeeds -allof them,goodorbad -weredoneintheGodwhomakesallthingsnew.

What counts, therefore, is notwhatwe know (most of that can only countagainstus)butwhatheknows.Andwhatheknowsisthat"GoddidnotsendhisSon into the world to judge the world, but that the worldmight be saved byhim."Hissavingrelationshipwiththeworldhasalreadybeenestablished-anditwillstayestablishedforever.Theonlyquestionattheendiswhetherwetrustedthe truthof itandmadeita two-sidedrelationship,orwhetherwedistrusted itandleftitarelationshipfromhissideonly.AndJesusaloneknowstheanswertothatquestion.Inthislastparableofall,hedeliberatelydeprivesusofanywayofeventhinkingaboutit:theonlygroundtheGreatJudgmentgivesusforhopeistrustinhispresenceinthepassionoftheworld.Butsincenoonewilleverquitemanagetobeapartfromthatpassion-sincewedonotneedtostipulateanyone'sparticipationinit-thisparablealsodeprivesusoftheluxuryoftellingtheworldall the complicated things it has to do to get on the right side of hiseschatologicalpresence.Theonlythingwecanpossiblydoisgivetheworldthelivingwitnessofourtrustinhispresenceinitspassion.Weneedonlytoactasifwereallybelievehemeetsusinleastnessanddeath.Therestishisbusiness,notours.

And therefore all the theological baggage about repentances that come toolateoractsof faith thatpeak toosoon,all the fineslicingabouthowmaybeasuicidewhohastimetothinkbetweenthebridgeandtheriverisinbettershapethanonewhoblewhisbrainsout-andallthedoctrinaljury-riggingdesignedtogivetheunbaptizedabreakortoprovethatunbelieversareinvinciblyignorant-all of it is idle,mischievous, anddeadwrong.We simplydon't know, andweshould all have the decency to shut up and just trust him in the passion wecannotavoid.Andwedon'tevenhave toknowifwehavesucceeded indoingthat,becauseJesusisthereanywayandheisoneverybody'sside.HeistheLovethatwillnotletusgo.Ifanybodycansortitallout,hecan;ifhecan't,nobodyelseeverwill.Trusthim,therefore.Andtrusthimnow.

Thereisnothingmoretodo.

CHAPTERFOURTEEN

Epilogue

tisallbizarre.Attheendofhisparables,Jesusgoesaheadandactsoutwhathehasbeentalkingaboutfromthebeginning.Inhispassion,death,resurrection,andascensionhemanifestsinhisownpersonthenontransactionalmysteryofakingdomthathasalwaysdisposedallthingsmightilyandsweetlybygrace.Buteveninthosefulfilling,mightyacts,themysteryremainsnontransactional.Theyare not discrete pieces of business that the world is expected to enter into acooperative relationshipwith. They are rather sacraments, acted parables of arelationshipestablishedfromthefoundationoftheworld.Theyareinvitationstotrustthepassion,theinactionoftheincarnateWordofGodinwhomallthingsarealreadymadenew.

And that is bizarre because just as in the spoken parables nothingmuch istidiedupinthetemporalorderofthings-justasthelastness,lostness,leastness,anddeath of Jesus' parabolic characters are shownnot as inconveniences theyaresavedfrombutasdisasterstheyaresavedin-sointheseculminating,actedparables.NeitherJesus'death,norhisresurrection,norhisascensionmakestheleast practical difference in the way the world now runs. We still die, eventhoughwebelieve sinhasbeenovercomebygrace; andweare stillnobodies,eventhoughwebelieveweareheirsofthekingdom.

ItisnotaneasyGospeltoproclaim:itlooksforalltheworldasifwearenotonlytryingtosellapiginapoke,butaninvisiblepigatthat.Thetemptation,ofcourse,isbyhookorbycrooktoproduceavisiblepigfortheworld'sinspection- to prove that trust in Jesus heals the sick, spares the endangered, fattens thewallet,orfindsthelostkeys.Butitdoesnot.AnditdoesnotbecausetheworkofJesus isnota transaction-nota repair jobon theworldas itnowis,butaninvitationof theworldas itnow is into thedeathoutofwhich it risesonly inhim.Theonlyhonestwaytoadvertise theGospel, therefore, is toadmit that it

proclaims two orders at once, the old and the new - and to confine ourpromotional efforts to the insistence that faith is the human race's onlydependablewayofbreakingthroughfromthefirsttothesecond.

Irealizeyoucanquotemeadozenpassagestoproveotherwise-toprovethatJesus or Peter or Paul spoke on occasion as if we ourselves were somehowresponsibleformakingthekingdomhappeninthisworld,forbuildingJerusaleminEngland'sgreenandpleasantland.ButIamstillnotpersuaded."ThekingdomofGoddoesnotcomeinsuchawayastobeseen"(Luke17:20).TheonlysureevidenceofthekingdomwehaveeverseenisJesus,andhediedjustasdeadasany of us.To be sure, he also rose; but then he left, leaving us onlywith hismysterious presence in the world's passion as the meeting point of the twoorders. The pig or, better said, the Lamb in the poke disappears, leaving usholdingonlythebag,infaith.

Thatmaysounddepressing,but it isnot.And it isnotdepressingpreciselybecause the bag we hold - the crumpled and tattered sack of history - is thegrandestofallthesacramentsofhispresence.Itistheoneplace,bothnowandattheend,whereweareinvitedtobelievewewillfindhim.Wearenottoldthatheexpectsustoironthebagsmoothbeforehewillcomeanddwellinit;wearetold,inhisparablesandonthecross,thatheisinitalreadybythepowerofhisdeath and resurrection. And therefore when the church tries to iron the bag -whenitimpliesthatitsprimarymissionistomakehistorysmoothhereandnow-itfailsbothitsLordandtheworld.ItfailsitsLord,becauseitistryingtodosomethingJesusintheendneithersaidnordid;anditfailstheworld,becauseitis offering it a false hope. Neither history nor revelation encourages the leastexpectation that plugging in anyone's iron - evenGod's - is going to turn theworld back into Eden.Whatwe are really invited to believe is that there is aNewJerusalemwaitingtocomedownandmarrytheLambwhowasinthebagallalong.IfyoureducethepromiseoftheGospeltoanythinglessbizarrethanthat, you simply turn the leap of faith into a mere standing on tiptoes to seesomethingthatisn'tgoingtohappen.

Butifyouaggravatethebizarrenessofthepromise-ifyoutakeyourstandonsalvationbygrace,onsalvationthroughfaith,onsalvationintheveryshipwreck

of history - all the lights go on. Not only do you have the only unassailableapologetic there is (you need never ask anyone to believe anything other thanwhat is, only to trust Jesus in it all); you alsohave the joyof being inon thedivinemirth.Forthepromiseiswildbeyondallimagining.Itisthegiftoflifeinthe midst of death, of a Way out simply by remaining in, of everything fornothing.ItisthepromisethattheGodwhohasbeenwithusallalongintheoldworldwillbewithusforeverinthenew."Behold,thetentofGodiswithmenandhewilldwellamongthemandtheywillbehispeopleandGodhimselfwillbewiththemandbetheirGod.Andhewillwipeawayeverytearfromtheireyesanddeathwillbenomore,neitherwill therebemourningnorcryingnorpainanymore,fortheformerthingshavepassedaway"(Rev.21:3-4).

Trusthim,therefore.Therereallyisnothingmoretodo.

IndexofScriptureReferences

*An English edition of Synopsis of the Four Gospels is available from theAmerican Bible Society. It is the ideal companion to this book for studypurposes.

*An English edition of Synopsis of the Four Gospels is available from theAmerican Bible Society. It is the ideal companion to this book for studypurposes.

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Kingdom, Grace, Judgment: Paradox, Outrage, and Vindication in the Parables of Jesus

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