I am heartened to imagine the Jesus of the triumphal entry as a Jesus of creative resistance, staged satire, peaceful yet profound confrontation. This is a Jesus who is one with the poor, the marginalized, those rejected by institutional powers, those dismissed by society. Because these are his experiences, too.

Economics is so central to the vision of the kingdom of God because it has to do with relationships.  Economics is relationships.  Salvation economics is not so much about doing without money as it is about participating in exchanges that affirm the inherent dignity and worth of every person and the integrity of the earth. 

The parable is more than just a simple tale of retributive justice. It is better seen as apocalypse, or unmasking. It is meant to wake us up to our own social situation and get us on board with Jesus’ sabbath economics rather than continuing to be part of extractive capitalism. So let’s start living into a world where the rich man and Lazarus both have exactly what they need to live abundantly.

When the Prodigal Son is put at the center of this parable, it can easily center our own guilt and shame. Even if we know the rest of the story, we can sometimes focus too much on the son and end up feeling like the climax of the parable is an admission that we are “no more worthy to be called thy child.”