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The Gospel of Luke expresses particular concern for the poor as the subjects of Jesus' compassion and ministry. In Luke's version of the Beatitudes, the poor are blessed as the inheritors of God's kingdom (Luke 6:20), [34] even as the corresponding curses are pronounced to the rich (Luke 6:24–26). [35]
Sophiologists interpreted Jesus' homelessness as the homelessness of Sophia. [9] New Monastic writer Shane Claiborne refers to Jesus as "the homeless rabbi". [10] Catholic theologian Rosemary Radford Ruether discusses Jesus' homelessness in relation to the concept of kenosis, the voluntary renunciation of power in order to submit to the will of God. [11]
When the man responds that he already observes them, and asks what else he can do, Jesus adds: If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me. [4] Luke has a similar episode and states that: When he heard this, he became very sad, because he was very wealthy.
In Jesus' case, on the other hand, the giving up of possessions was not aimed at ascetic perfection, but at the real earthly anticipation of the heavenly justice that God had promised the poor with the coming of the Messiah (Lk 4:16-21). For example, the possessions of tax collectors ("tax collectors") were regarded as plunder, acquired at the ...
The parable is introduced by a member of the crowd listening to Jesus, who tries to enlist Jesus' help in a family financial dispute: [1] One of the multitude said to him, "Teacher, tell my brother to divide the inheritance with me." But he said to him, "Man, who made me a judge or an arbitrator over you?" He said to them, "Beware!
Jesus' point is simply to show us what money is really for. Typically we think of ourselves first when we answer that question. But Jesus invites us to realize that, first, our money isn't really ours -- we're simply managing it for its real owner, God. Second, even "filthy lucre" can be pressed into the service of God and our neighbor.
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