The Greek Text of Luke 19:-111

Greek Study Luke 19:1-10

v1 διηρχετο (διερχομαι) imperf. "was passing through" - Durative, so he had entered Jericho and "was on his way through it".

v2 και ιδου and behold. to focus the reader’s attention, even promote surprise; "suddenly".

ονοματι καλουμενος "by the name of" - a redundant; "whose name was". 

Ζακχαιος "Zacchaeus" - Zechariah, a good Jewish name.

aρχιτελωνης "chief tax collector" - Zacchaeus was the head government official in Jericho for the collection of revenue and probably other government business. He would have purchased this position; likely bartered for it. Zacchaeus was regarded a traitor in the pay of Rome. As part of the tax component, a percentage went to the tax collector, which set at his discretion, heightening the people's hate. 

πολουσιος adj. "wealthy" 

v3 εζητει (ζητεω) imperf. "he wanted" - The imperfect is durative, so "he was eager…"

ιδειν (ειδον) aor. inf. "to see [Jesus]" to just "see" or to "meet with" – it is unclear.

τις εστιν "who [Jesus] was" - possibly "what Jesus was like".

ουκ ηδυνατο (δυναμαι) imperf. pas. "he could not" απο + gen. "because [of the crowd]".

τη ηλικια (α) dat. "[he was] a short" – a dative of respect; "with respect to his height he was short." As far as the crowd is concerned, Zacchaeus' ‘smallness” is more than a matter of height so no one is likely to get out of his way and let him see Jesus.

v4 προδραμων (προτρεχω) aor. part. "so he ran ahead" - adverbial, consecutive, expressing result, he tried to see Jesus but was unable, with the result that he ran ahead and ...." 

εις το εμπροσθεν into the front a redundant. 

συκομορεαν (α) "sycamore (fig) tree" - mulberry, tree looks like an Oak tree and can grow very large.

v5 αναβλεψας (αναβλεπω) aor. part. "he looked up" (I lift up mine eyes to the hills - Ps 121)

σπευσας (σπευδω) aor. part. "[you come down] immediately".

μειναι (μενω) aor. inf. "stay" remain, abide - infinitive functions as the subject of the verb.

σημερον adv. "today" - Some suggest an allusion to "the coming day, which for Zacchaeus has now come – a realized eschatology. 

v6 σπευσας (σπευδω) aor. part. "at once".

χαιρων (χαιρω) pres. part. "gladly" - the participle is modal, expressing manner Jesus' entry into Zacchaeus' home serves as a sign of forgiveness.

v7 παντες "all" - Not just Pharisees, but all Jews ιδοντες (ειδον) aor. part. "saw" and διεγογγυζον (διαγογγυζον) imperf. “muttered" – idiom, they bitched…the imperfect is inceptive, “muttering with indignation".

λεγοντες (λεγω) pres. part. saying Attendant circumstance participle, redundant.

καταλυσαι "to be the guest of" from which the word καταλυμι derives as in “there was no room at the καταλυμι, the INN [i.e. guest room] found in Luke 2!

v8 σταθεις (ιστημι) aor. pas. part. "stood up" the standing up serves to underline the importance of what Zacchaeus is about to say or as a reaction to the negative response of his neighbors and thus a defense of Jesus' visit to his home. Possibly an idiom for Zacchaeus stood his ground.

κυριε (ος) "Lord" – formal address 

διδωμι pres. "I am giving” - present tense is interesting as the action is durative. Is Zacchaeus handing money over at the present moment or is it futuristic? David Lose poses that this is an example of our doctrine informing the Greek and not the other way around.  If he is correct, (and grammatically he is undoubtedly correct) this is like to the rich young ruler “I have always kept the Law…” and not so much repentance as a boast! Yet Jesus forgives him anyway!!

τα ημισια pl. adj. "half" - the half. A 50% giving regime seems excessive; Pharisees regarded 20% as generous. 

των υπαρχοντων (υπαρχω) gen. pres. part. "of [my] possessions".

ει εσυκοφαντησα (συκοφαντεω) aor. "if I have cheated" – of course he has cheated…

τινος gen. pro. "out of anything" The genitive is ablative, expressing separation.

αποδιδωμι pres. "I will pay back" - I am paying back. Again, present tense (and do not accept the ‘present durative tense’ explanation for this as this tense was invented for this passage alone - it exists NOWHERE else in Greek writings!)

τετραπλουν adv. "four times the amount" - such theft would require the repayment of what was stolen + a fifth. Zacchaeus offers more than is required by the law – so according to the Law; Zacchaeus is one stand-up dude!

v9 σημερον adv. "today" σωτηρια (α) "salvation" "messianic salvation" = "the kingdom of God has come near to you", 10:9, is present / bursting in upon, such that the believer is free to enter / is welcomed into.

εγενετο (γινομαι) aor. "has come" - came, happened. "Salvation has happened in this house".

τω οικω (ος) dat. "to [this] house" - family - dative is locative, expressing space – an interesting feature in the NT, especially in Acts, is the extension of salvation to the repentant person's house/ family, which is possibly the sense here. 

Αβραηαμ "[is a son] of Abraham" the sense here is unlikely to mean that Zacchaeus aligns with Abraham morally, but that as a descendant of Abraham, he is entitled to salvation because even this tax-collector is a Jew. Or Jesus may be making the point that Zacchaeus possesses the faith of Abraham.

v10 του ανθρωπου (ος) gen. "[the Son] of Man" - relational. Many commentators balk at the title of Jesus' earthly ministry, but also the eschatological title. 

ζητησαι (ζητεω) inf. "to seek [and to save]" - infinitive expressing purpose, "in order to seek" The messiah's role of seeking lost sheep of Israel is central to OT prophecy (Ezk.34). We extend this to include Gentiles, but for the NT, the lost are usually the house of Israel, scattered and facing destruction. Israel is saved by adopting the faith of Abraham, so it is a faith like Abraham's that Gentiles become Abraham's children and are incorporated into Israel as well. 

το απολωλος (απολλυμι) perf. part. "what was lost" – literally the ones being destroyed – the participle serves as a substantive. The perfect tense expressing a past situation which is ongoing. 

That Wee Little Man

There is no crime in possessions but there is a crime in those who do not know how to use possessions. For the foolish wealth is a temptation to vice, but for the wise it is a help to virtue. Some receive an opportunity for salvation, but others acquire an obstacle of condemnation. — Maximus of Turin

There is a story in the Apocrypha of Maccabaeus laying siege to the Idumeans and leaving three commanders in charge: Simon, Joseph and a man named Zacchaeus. Simon’s men loved money and entertained bribes from the besieged army and let them slip away. Maccabaeus had the elders hold trial and he had the guilty executed and immediately he was able to conquer the stronghold. His charge against them was that these greedy ones had sold their own by setting their enemies free to make war against them. 

In biblical lore, this is the only other Zacchaeus mentioned and this story is from 2 Maccabees 10. The name has meaning as well as many biblical names do. In this case it is: “clean, pure, innocent.”

Some have looked at the Greek in 19:8 that is in the present tense. That, coupled with the meaning of the name, has led them to say that Zacchaeus was not converted here but was merely showing that he was righteous and indeed a son of Abraham and that the revelation of that was the true salvation that had come. Verse 16 speaks against this, as does 5:32, as does the simple fact that one cannot give away half of what one has for long.  

Yet, the name might point us in a different direction, namely to verse 18:17: “Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.” Immediately after that in verse 18 begins the story of the Rich Ruler. In a way, there are two rich men here: The unnamed one in 18:17ff and Zacchaeus. One comes for intellectual debate the other comes in amazement just to see and in childlike exuberance climbs a tree to be able to see. Somehow being able to see Jesus is important, something that the blind man by the road (18:35-43) attests to. Both these latter men say in word and deed: “I want to see Jesus.” Both have their longing rewarded. Simeon agrees: “My eyes have seen the salvation that you have prepared in the sight of all the people.” (2:30-31)

“Let me see, let me see! I wanna see!” You can just hear a five year old voice say that sentence. In the blind man, we see the persistence that has annoyed parents for millennia. In Zacchaeus we see the sometimes amusing lengths to which kids go to make things happen, yet here it is a man of means who goes to those lengths.

Somehow, “kingdom happens,” when Jesus is present. Just recall the thief at the cross and the centurion at the foot of the cross. But then there is the Rich Ruler and there are the Pharisees who are somehow impervious to the presence of God in Jesus. Their resistance might well be addressed in the parable that follows the Zacchaeus story. Theirs is rebellion against God. (The Pharisees and the lawyers rejected the purpose of God for themselves — 7:30) The parable is a reuse of history. Herod’s son Archelaus (4BC-6AD) had gone to Rome to be confirmed as king but a Jewish delegation had traveled after him to oppose the appointment. The parable simply says: It will not be well for those who rebel against heaven.

The Pharisees are also portrayed as “lovers of money.” (16:14) In that they were much like Simon’s men in the Maccabaeus story. Their actions release mayhem on their neighbors and their presence prevents the conquest of evil. Being weighed down with many a care will prevent appreciation of, any fascination with, the presence of Christ. Just ask Martha (10:41)

The question the story asks the church is simple: The kingdom is received by those who have their eyes not on the worldly things, where then are your eyes? On cathedrals? On admiration in the public squares? On being the authoritative voice in the public discourse? On numbers of hind ends in the pews? On power and influence over the thoughts, actions, and souls of those who “belong?” On power to bring conformity? 

All these are not really directed toward heaven, are they? Please, don’t respond by telling me of how many prayers your congregational members have said in your last “Prayer Quests Program,” and I really don’t care how many you claim have found “purpose.” The fact that you kept tabs illustrates the problem. Even the good can be made into an earthly ambition and we know it. 

No, the church is only “church” when the words and direction are: “I want to see. I want to see! Let me see,” and does not compromise until everyone indeed sees. We can’t settle for less.

The Texts for the 23rd Sunday after the Pentecost, October 23rd, 2016

First Reading: Jeremiah 14:7-10, 19-22

 7Although our iniquities testify against us,

  act, O Lord, for your name’s sake;

 our apostasies indeed are many,

  and we have sinned against you.

 8O hope of Israel,

  its savior in time of trouble,

 why should you be like a stranger in the land,

  like a traveler turning aside for the night?

 9Why should you be like someone confused,

  like a mighty warrior who cannot give help?

 Yet you, O Lord, are in the midst of us,

  and we are called by your name;

  do not forsake us!

 10Thus says the Lord concerning this people:

 Truly they have loved to wander,

  they have not restrained their feet;

 therefore the Lord does not accept them,

  now he will remember their iniquity

  and punish their sins.

 19Have you completely rejected Judah?

  Does your heart loathe Zion?

 Why have you struck us down

  so that there is no healing for us?

 We look for peace, but find no good;

  for a time of healing, but there is terror instead.

 20We acknowledge our wickedness, O Lord,

  the iniquity of our ancestors,

  for we have sinned against you.

 21Do not spurn us, for your name’s sake;

  do not dishonor your glorious throne;

  remember and do not break your covenant with us.

 22Can any idols of the nations bring rain?

  Or can the heavens give showers?

 Is it not you, O Lord our God?

  We set our hope on you,

  for it is you who do all this.

Psalm: Psalm 84:1-7

1 How dear to me is your dwelling, O LORD of hosts! 

    My soul has a desire and longing for the courts of

                             the LORD;

    my heart and my flesh rejoice in the living God.

2 The sparrow has found her a house

and the swallow a nest where she may lay her young; 

    by the side of your altars, O LORD of hosts,

    my King and my God.

3 Happy are they who dwell in your house! 

    they will always be praising you.

4 Happy are the people whose strength is in you! 

    whose hearts are set on the pilgrims' way.

5 Those who go through the desolate valley will find

                             it a place of springs, 

    for the early rains have covered it with pools of water.

6 They will climb from height to height, 

    and the God of gods will reveal himself in Zion.

7 LORD God of hosts, hear my prayer; 

    hearken, O God of Jacob.

Second Reading: 2 Timothy 4:6-8, 16-18

6As for me, I am already being poured out as a libation, and the time of my departure has come. 7I have fought the good fight, I have finished the race, I have kept the faith. 8From now on there is reserved for me the crown of righteousness, which the Lord, the righteous judge, will give me on that day, and not only to me but also to all who have longed for his appearing.

  16At my first defense no one came to my support, but all deserted me. May it not be counted against them! 17But the Lord stood by me and gave me strength, so that through me the message might be fully proclaimed and all the Gentiles might hear it. So I was rescued from the lion’s mouth. 18The Lord will rescue me from every evil attack and save me for his heavenly kingdom. To him be the glory forever and ever. Amen.

Gospel: Luke 18:9-14

9[Jesus] also told this parable to some who trusted in themselves that they were righteous and regarded others with contempt:10“Two men went up to the temple to pray, one a Pharisee and the other a tax collector. 11The Pharisee, standing by himself, was praying thus, ‘God, I thank you that I am not like other people: thieves, rogues, adulterers, or even like this tax collector. 12I fast twice a week; I give a tenth of all my income.’ 13But the tax collector, standing far off, would not even look up to heaven, but was beating his breast and saying, ‘God, be merciful to me, a sinner!’ 14I tell you, this man went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted.”

The Greek Text of Luke 18:9-14

Luke 18:9-14

9He also told this parable to some who trusted in themselves that they were righteous and regarded others with contempt:  10“Two men went up to the temple to pray, one a Pharisee and the other a tax collector.  11The Pharisee, standing by himself, was praying thus, ‘God, I thank you that I am not like

other people: thieves, rogues, adulterers, or even like this tax collector.  12I fast twice a week; I give a tenth of all my income.’  13But the tax collector, standing far off, would not even look up to heaven, but was beating his breast and saying, ‘God, be merciful to me, a sinner!’  14I tell you, this man went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted.”

v9 τους πεποιθοτας (πειθω) perf. part. "[some] who were confident" - being persuaded, convinced, trusting – idiom meaning those who were complacently pleased with themselves over their δικαιοι adj. "righteousness (last week’s parable was about the nature of this).

τους ..... εξουθενουντας (εξουθενεω) pres. part. "looked down on [everybody else]" - despising, holding contempt for τους πεποιθοτας. not "despised" but "the scorned".

v10 προσευξασθαι (προσευχομαι) aor. inf. "to pray" - infinitive expresses purpose - prayer services were a regular feature of temple worship - not unlike “the hours”.

τελωνης (ης ου) "tax collector" - a Jew working for the Roman government and feeding off fellow Jews so a traitor the closest modern parallel would be a corrupt politician.

v11 σταθεις (ιστημι aor. pas. part. "stood up" - implies the positioning of oneself to make an important public statement. 

ο θεος "God" - Nominative of address with the force of vocative – a personal address.

ευχαριστω (ευχαριστεω) pres. "I thank" - the ideal of a pious man is to be thankful so what has this Pharisee done wrong? Probably nothing – in fact he is presented as a good moral man. οι λοιποι των ανθρωπων "other men" - the rest of men expressing exclusivity.

αρπαγες (αξ αγος) "robbers" αδικοι adj. "unjust" (the judge in the previous parable is included in this, μοιχοι (ος) "adulterers" and NOW he’s getting personal...

v12 νηστευω pres. "I fast" του σαββατου (ον) "[twice] a week" – literally as the Sabbath requires; which is the minimum requirement.... 

κτωμαι (κταομαι) pres. "[I tithe all] I get" – i.e. he counts the GROSS not the NET which is the maximum requirement

v13 ετως (ιστημι) perf. part. "stood [at a distance]" - either standing far away from the people, or in the outer court of the temple, or far away from God...

ηθελεν (θελω) ουκ ... ουδε  imperf. "he would not even" - Double negative emphasizing his deference and unworthiness to approach God.

ετυπτεν (τυπτω) imperf. "beat [his breast]" -  imperfect expressing repeated action.

ιλασθητι (ιλασκομαι) aor. pas. imp. "have mercy" - the sense in the passive voice, is forgive although "mollify or make amends", cf. Ex.32:14, is also possible. 

τω αμαρτωλω (ος) dat. "the sinner" so the phrase should read "have mercy on me the sinner".

v14a Here is the punch-line. παρ (παρα) + acc. "[this man] rather than [the other]" is 

δεδικαιωμενος (δικαιοω) perf. pas. pat. [went down to his house] justified before God" -  which tells you two things, 1) he was a towny and 2) he went down in a state of being justified. It has been long asserted that Luke was a traveling companion to St. Paul, here as in Chapter 15 one wonders if Luke and his stories influenced Paul's theology or vice versa.  

V14b is an independent saying, it likely derives from Jesus, but was probably not originally part of this parable. The punch-line of the parable is 14a. This saying may have been added during oral transmission or stitched on to the parable by Luke. Either way it explains how a good man ends up condemned and a bad man ends up blessed. There is no ignoring the eschatological nature of this verse.

οτι “because” ο υψων (υψοω) part. "[everyone] who exalts" - in the sense of lifted up to a high station.

ταπεινωθησεται (ταπεινοω) fut. pas. "will be humbled" – a theological passive, the agent of the action is God. The "proud", or more particularly the "self-righteous", will be humiliated in the day of judgment.

ο .. ταπεινων (ταπεινοω) pres. part. "those who humble [themselves]" υψωθησεται (υψοω) fut. pas. "will be exalted" - as opposed to abased, at the final judgment.

You know how it is: You are not one of us

There's safety in numbers when you learn to divide. How can we be in if there is no outside. All shades of opinion feed an open mind but your values are twisted let us help you unwind. You may look like we do, talk like we do — but you know how it is: You’re not one of us. — Peter Gabriel (Not one of Us) 

“Jesus also told this parable to some who trusted in themselves that they were righteous and regarded others with contempt.” (Luke 18:9)

The Gospels, all of them, seem to transmit to us a deep dislike of the “The Pharisees,” so much so that it is pretty much an insult in our time.

Luke’s judgement on the Pharisees is found in chapter 6

29 All the people, even the tax collectors, when they heard Jesus’ words, acknowledged that God’s way was right, because they had been baptized by John. 30 But the Pharisees and the experts in the law rejected God’s purpose for themselves, because they had not been baptized by John.

From that point on, deep animosity reigns in the relationship between Jesus — and the tax collectors, sinners and ordinary folk that followed him — and the Pharisees.

But, who were these people? I am sure they had families, fathers, mothers, wives and children and in the way of the 1st century they “loved” them. I am sure they lived otherwise unremarkable lives like most people. They had friends. They had people that they associated with, mainly other people like themselves. 

We all tend to flock together with people who somehow share something in common with us. As we learned a few verses ago, that something might be leprosy (Luke 17:11ff) but at least it is something we got and it keeps us from being left to ourselves. 

But somewhere in those associations there lies the seed of a little problem: Once you have gathered yourself into an association, the question will come: “How can we be insiders if there is no outside?” And, should somebody be found as not conforming to the rules and thoughts of the club, well they are on the outside and that is it.

A Venn Diagram Might help:

In a way, clubs, associations, sects, and granfalloons (yes, I read Vonnegut in college. So what?) give their members purpose while at the same time causing them to become idealistic about themselves and not but a bit blind:

"My God," she said, "are you a Hoosier?” I admitted I was. "I'm a Hoosier, too," she crowed. "Nobody has to be ashamed of being a Hoosier.” "I'm not," I said. "I never knew anybody who was.” (Kurt Vonnegut, Cat's Cradle)

I only pass through Indiana on the way to other, usually more horrible places, like Chicago. It seems nice enough. Who am I to judge if she is right? I live in Ohio. We have nothing to be ashamed about either. Right? 

You see, once you become part of the great cult of Ohio, all your gripes with it are about trivialities, like our food, or absence of culture commonly practiced in other places, or the Cleveland Browns, but not about weighty things. But, in Ohio, we never let the color “Blue” touch the color “Yellow.” It’s just not done! We are better than people that would do that.

And there lies the problem. When people gather they are in danger to think that there is only justice in their cause, the beauty of the place they live in, their way of life, their identity according to any peculiar measure makes them not merely different but better.  And might not then their ways be the very ways of God? Once that is the case how will God break in to say: “I have other sheep that are not of this fold?” (John 10:16) How will God ever be able to say to these: “I tell you; but unless you repent, you will all likewise perish?” (Luke 13:3) 

I have noted that in popular “Xn” music everything is puppy dogs and roses, kittens and warm hugs. The enemy is that: “I was doing badly but you got me through,” or even: “I was thinking lowly of myself but you made me think I am special.” If there is still a notion of sin or repentance it tends to be talked about metaphorically: “I was sinking into darkness,” or such but in the end: “God and I; we be mates.” (Crocodile Dundee) Pharisees would have hummed that stuff gladly.

Humility is a little practiced virtue. The Veterans of Future Wars (Vonnegut) tend to show little reflection on the faults of their nation. The Pharisees show little reflection on their way of faith. Those who manage to persuade their church to repent of old ills done by generations long past show much pride in their repentance. (Can one actually be proud of ones repentance?) Lepers of modern day still congregate to show pride as their “kind.”

It takes supernatural intervention (eye of needle and camel type intervention — Luke 18:25) to make confession. As a group or member thereof it is even harder, because Jesus is on our side, what have we to repent of? We all believe in the depth of our souls that we are marvelously made and therefore we all agree there is nothing wrong with us. 

It takes a special movement in the soul to come to the place where one can say the words of the publican. They are words of submission to the way of God (Luke 6:25) and they separate us from the granfalloons we are part of. It is no wonder that the eastern church made them a meditative prayer. 

Does the church really ever have a cause or right to be proud? I ask this honestly. I live in the conviction that every “yes” to that question is a path to idolatry and phariseeism. 

So here stands the story of the Pharisee and the Tax Collector. It stands as a warning. “You ways are not my ways, says our God.” (Isaiah 55) Nothing really is well until that is fixed. I do entertain the notion that only the Holy Spirit can and will change this. Maybe that is the point of this story and the story of the rich ruler that follows: “What is impossible with man is possible with God.” (Luke 18:27) Eventually Bartimeus will cry out: “Lord, have mercy on me” and “Lord, let me recover my sight.” And Jesus said to him, “Recover your sight; your faith has made you well.” (Luke 18:41-42) And Zacchaeus, a taxman himself, will come to the way of God. (Luke 19:1-10)

The Texts for the 22nd Sunday After the Pentecost, October 16th, 2016

First Reading: Genesis 32:22-31

22The same night [Jacob] got up and took his two wives, his two maids, and his eleven children, and crossed the ford of the Jabbok. 23He took them and sent them across the stream, and likewise everything that he had. 24Jacob was left alone; and a man wrestled with him until daybreak. 25When the man saw that he did not prevail against Jacob, he struck him on the hip socket; and Jacob’s hip was put out of joint as he wrestled with him. 26Then he said, “Let me go, for the day is breaking.” But Jacob said, “I will not let you go, unless you bless me.” 27So he said to him, “What is your name?” And he said, “Jacob.” 28Then the man said, “You shall no longer be called Jacob, but Israel, for you have striven with God and with humans, and have prevailed.” 29Then Jacob asked him, “Please tell me your name.” But he said, “Why is it that you ask my name?” And there he blessed him. 30So Jacob called the place Peniel, saying, “For I have seen God face to face, and yet my life is preserved.” 31The sun rose upon him as he passed Penuel, limping because of his hip.

Psalm: Psalm 121

1 I lift up my eyes to the hills; 

    from where is my help to come?

2 My help comes from the LORD, 

    the maker of heaven and earth.

3 He will not let your foot be moved 

    and he who watches over you will not fall asleep.

4 Behold, he who keeps watch over Israel 

    shall neither slumber nor sleep;

5 The LORD himself watches over you; 

    the LORD is your shade at your right hand,

6 So that the sun shall not strike you by day, 

    nor the moon by night.

7 The LORD shall preserve you from all evil; 

    it is he who shall keep you safe.

8 The LORD shall watch over your going out and

                             your coming in, 

    from this time forth for evermore.

Second Reading: 2 Timothy 3:14--4:5

14But as for you, continue in what you have learned and firmly believed, knowing from whom you learned it, 15and how from childhood you have known the sacred writings that are able to instruct you for salvation through faith in Christ Jesus. 16All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness, 17so that everyone who belongs to God may be proficient, equipped for every good work.

 4:1In the presence of God and of Christ Jesus, who is to judge the living and the dead, and in view of his appearing and his kingdom, I solemnly urge you: 2proclaim the message; be persistent whether the time is favorable or unfavorable; convince, rebuke, and encourage, with the utmost patience in teaching. 3For the time is coming when people will not put up with sound doctrine, but having itching ears, they will accumulate for themselves teachers to suit their own desires, 4and will turn away from listening to the truth and wander away to myths. 5As for you, always be sober, endure suffering, do the work of an evangelist, carry out your ministry fully.

Gospel: Luke 18:1-8

1Then Jesus told them a parable about their need to pray always and not to lose heart. 2He said, “In a certain city there was a judge who neither feared God nor had respect for people. 3In that city there was a widow who kept coming to him and saying, ‘Grant me justice against my opponent.’ 4For a while he refused; but later he said to himself, ‘Though I have no fear of God and no respect for anyone, 5yet because this widow keeps bothering me, I will grant her justice, so that she may not wear me out by continually coming.’ ” 6And the Lord said, “Listen to what the unjust judge says. 7And will not God grant justice to his chosen ones who cry to him day and night? Will he delay long in helping them? 8I tell you, he will quickly grant justice to them. And yet, when the Son of Man comes, will he find faith on earth?”