Luke 19

For almost 40 years they have done their plodding, gracious work on me and my vocation.

You want to see and be seen by Jesus? Sinner, get ready!

Some Indigenous traditions suggest that rocks are sentient. What does this mean for how we humans relate to them?

Zaccheus doesn't mind the indignity of scrambling up a tree, as long as he’s on top.

The biblical landscape is a stony one.

Even if we think we don’t need a savior, we seek one.

White Americans aren’t the Israelites; we’re the Egyptians. Maybe we should follow their lead.

An odd, charming gospel account that draws from dozens of sources

Part of me thinks Palm Sunday worship is all too much—too loud, too celebratory.

Sometimes you have to struggle to a new height, away from the crowded ground level, to gain new vision.

Zacchaeus's daily life as a tax collector was reduced to the symptoms of his society's sickness.

Preachers often struggle with Palm Sunday, and Jesus' entry into Jerusalem gets short shrift. But Palm Sunday is about more than a parade.

Luke describes Jesus riding heroically into Jerusalem on Palm/Passion Sunday. According to archetypal imagery, is Jesus riding to heroic victory or tragic defeat?

Luke offers hints along the way that the trajectory between Palm Sunday and Good Friday is something other than utter failure, but they’re subtle hints: Jesus claims the authority to pardon even as he himself is hanging on the executioner’s cross; as he dies, he continues to discuss his kingdom and paradise.

If this Sunday's service seems crowded and discordant, there’s a historical reason for it: the lectionary readings are a combination of two different local liturgies.

The gospel reading for October 31 comes toward the end of what most Lucan scholars call Luke's travel narrative. It begins ten chapters earlier at 9:51, where Luke tells us, "When the days drew near for Jesus to be taken up, he set his face to go to Jerusalem."

One would expect to follow Jesus' progress on a map—but the coordinates make no geographical sense.