In this blog, we'll focus on the working being done at Sligo Presbyterian Church, Sligo, Pennsylvania. We'll also look at what's happening in Sligo, Rimersburg, Clarion, and all the other communities served by our congregation.
Showing posts with label The Parables of Jesus. Show all posts
Showing posts with label The Parables of Jesus. Show all posts
On Sunday, we'll focus on the parable of the sheep being separated from the goats, Matthew 25:31-46. The bulletin for the service is below. You can stream the service by going to the Sligo Presbyterian Church YouTube Channel at 10:00 a.m. (EDT)
October 15 - Weeds with the Wheat (Matthew 13:24-30)
October 22 - The Kingdom of Heaven (Matthew 13:44-48)
October 29 - The Two Debtors (Matthew 18:23-35)
November 5 - Laborers in a Vineyard (Matthew 20:1-16)
November 12 - Two Sons (Matthew 21:28-32)
November 19 - The Wise and the Foolish (Matthew 25:1-13)
November 26 - Sheep from Goats (Matthew 25:31-46)
On Sunday, we focused on the parable of the weeds with the wheat, Matthew 13:24-30. A video of the service, a recording of the sermon and a copy of the bulletin are below. You can stream the service by going to the Sligo Presbyterian Church YouTube Channel at 10:00 a.m. (EDT)
October 15 - Weeds with the Wheat (Matthew 13:24-30)
October 22 - The Kingdom of Heaven (Matthew 13:44-48)
October 29 - The Two Debtors (Matthew 18:23-35)
November 5 - Laborers in a Vineyard (Matthew 20:1-16)
November 12 - Two Sons (Matthew 21:28-32)
November 19 - The Wise and the Foolish (Matthew 25:1-13)
November 26 - Sheep from Goats (Matthew 25:31-46)
On Sunday, we focused on the parable of the weeds with the wheat, Matthew 13:24-30. A recording and a copy of the sermon are below. You can stream the service by going to the Sligo Presbyterian Church YouTube Channel at 10:00 a.m. (EDT)
Well, I think we can safely say that we’re definitely in Fall. Of course, I understand that we officially entered the season about three weeks ago, but I’ll tell you, it feels as though we’ve crossed the Rubicon this past week, and we just aren’t going back. I mean, for my darling wife, the temperature is now officially chilly although I choose to call it brisk. And fallen leaves are starting to pile up and those still on the tree seem to be hanging on for dear life. And maybe, just maybe I can move my lawn mower back to the basement and just let the grass go until sometime in late March. And you know, when you combine that with college football reaching its midpoint, hockey starting and the World Series just around the corner, it may be time to pack up the shorts and flip-flops and dig out the boots and coats. Autumn is here, and winter is coming.
And as I mentioned last week, during this fall, at least up until Thanksgiving, we’ll be focusing on the parables found only in the Gospel of Matthew. And we started by looking at a couple that dealt with wolves and fig trees, two little stories that remind us that false prophets, you know, wolves in sheep’s clothing, have always been around the church and that they can cause a lot trouble but that they can also be identified by the fruits that they produce. Now, that’s what we did last week.
And this morning, we’re looking at another parable found only in Matthew, namely the parable of the weeds with the wheat, a story that I believe can teach us a lot about the presence and nature of evil. And I’ll tell you, given what happened and is happening in Israel and Gaza, I think this focus is not only appropriate but incredibly timely. Of course, I believe everybody here this morning knows exactly what I’m talking about. Hamas, a terrorist organization that’s been active in Gaza for years, launched an attack on Israel, killing at least 260 innocent people attending a music festival, while also taking a whole bunch of hostages. And in response, Israel launched a military attack on Gaza, leveling entire neighborhoods and killing over 1,400 people, more than 60% of them women and children. Now that’s what’s going on in the Middle East, and I’ll tell you, when you combine that with what innocent folks are facing in Ukraine and North Korea, well, I think we can say that we have more than our share of evil people in our world right now. Sadly, they’ve become a part of life in 2023.
Of course, the presence of wicked men and women, man, that’s not new. I mean, all you have to do is read about the Killing Fields in Cambodia or the gas chambers at Auschwitz or the plantations along the James River as well as thousands of other examples throughout human history to know that evil people aren’t just an invention of the twenty-first century.
And I’ll tell you, we’re going to focus on those people this morning, because I think they’re the point of this story Jesus offered his disciples. You see, for the rest of this message, we’re going to look at the passage itself and talk about three lessons that I think we can take from the parable of the weeds with the wheat.
Now, as to the parable itself, this was what the Evangelist Matthew wrote:
Jesus then told them this story:
The kingdom of heaven is like what happened when a farmer scattered good seed in a field. But while everyone was sleeping, an enemy came and scattered weed seeds in the field and then left.
When the plants came up and began to mature, the farmer's servants could see the weeds. The servants came and asked, “Sir, didn't you scatter good seed in your field? Where did these weeds come from?”
“An enemy did this,” he replied.
His servants then asked, “Do you want us to go out and pull up the weeds?”
“No!” he answered. “You might also pull up the wheat. Leave the weeds alone until harvest time. Then I'll tell my workers to gather the weeds and tie them up and burn them. But I'll order them to store the wheat in my barn.” [Matthew 13:24-29, CEV]
Now that’s the parable itself.
And you know, if that’s all we had, the interpretation, well, that would sort of be up for grabs, wouldn’t it? But I’ll tell you, that’s not the case with what we just heard. You see, unlike most of the parables Jesus offered, this one he explained. Just listen:
After Jesus left the crowd and went inside, his disciples came to him and said, “Explain to us the story about the weeds in the wheat field.”
Jesus answered:
The one who scattered the good seed is the Son of Man. The field is the world, and the good seeds are the people who belong to the kingdom. The weeds are those who belong to the evil one, and the one who scattered them is the devil. The harvest is the end of time, and angels are the ones who bring in the harvest.
Weeds are gathered and burned. That's how it will be at the end of time. The Son of Man will send out his angels, and they will gather from his kingdom everyone who does wrong or causes others to sin. Then he will throw them into a flaming furnace, where people will cry and grit their teeth in pain. But everyone who has done right will shine like the sun in their Father's kingdom. If you have ears, pay attention! [Matthew 13:36-43, CEV]
Now that’s what Jesus said; therefore, there’s really no mystery about the message of the parable itself. In other words, if we believe that Jesus knew what he was talking about, we know exactly what it means, don’t we?
And I’ll tell you, based on this explanation, I think there are three important lessons we can learn from the weeds with the wheat. For example, first, I think it’s pretty clear that, according to Jesus, evil people are present in our world. I mean, remember, that’s what he said the field represented; it’s not just the church but the entire earth. And according to what he said, in this world the Son of Man planted good seed, you know, people who belong to the kingdom, while the evil one planted seeds that grew into weeds, in other words, folks who belong to him. Now that’s how Jesus described the field, and I’m talking about the world in which we live. And you know, I think Jesus expressed this same kind of reality when, a little later in this gospel, he warned his disciples about what they should expect after the resurrection. He said,
You will be arrested, punished, and even killed. Because of me, you will be hated by people of all nations. Many will give up and will betray and hate each other. Many false prophets will come and fool a lot of people. Evil will spread and cause many people to stop loving others. But if you keep on being faithful right to the end, you will be saved.” [Matthew 24:9-13, CEV]
Now that’s the kind of the world Jesus said his disciples should expect.
And you know, it’s just as true now as it was then. I mean, whether we like it or not, evil people are still present in our world; they always have been and they always will be, right up to the time God recreates his universe. And even though we don’t like it, this reality is often beyond our understanding and certainly beyond our control. And for that reason, we shouldn’t be surprised when evil people and perverse systems do horrible things to others as well as to the world entrusted to our care. But I’ll tell you something else, we also shouldn’t be discouraged that, no matter what we do, evil people often seem to acquire far more power and influence than they should. And I’ll tell you why. Frankly, we lack the power to bring justice to all those who are wicked. But you know, based on the parable, even that makes sense, you know, that we lack the power to pull a Henry Jekyll and isolate evil. We can’t do it. I’ll tell you, they grow a lot of grain in eastern Montana and when I was living out there I knew a lot of farmers and spent a lot of time on their farms, and in those five years, I never saw one single stalk of wheat pull up one single weed. And we, my friends, are the wheat, and wheat just can’t pull weeds. Nope, according to this parable, I think we’re going to have to accept the fact that evil people are present in our world, and that’s the first lesson we can learn.
But second, I think the story and explanation also reminds us that, in spite of this fact, God is still in control. I mean, he’s the farmer in the parable, isn’t he; you know, the guy who owns the field. And when the servants want to do a little weeding, the farmer has the authority not only to say “no” but also to explain why he didn’t want a bunch of workers tromping around the field and yanking out weeds. As a matter of fact, the farmer was the one who would, when the time was right, send out other workers into the field to harvest the wheat and to deal with the weeds. In other words, in spite of what might be going on in the world at any given time, God is still in charge, he always was and he always will be. And in his time, not ours, he’s going to hold those who are evil accountable for their wickedness: period, close the book, Elvis has left the building. God is in control, and I’ll tell you, that’s why I believe Jesus could say this to his disciples a little earlier in this Gospel:
Don't worry and ask yourselves, “Will we have anything to eat? Will we have anything to drink? Will we have any clothes to wear?” Only people who don't know God are always worrying about such things. Your Father in heaven knows you need all of these. [Matthew 6:31-32, CEV]
You see, I believe Jesus wanted his disciples to recognize that, regardless of what they might be facing, God hadn’t become distracted nor had he stepped away from his throne nor had he thrown up his hands and abandoned his universe. No, despite the presence of evil people, God was still the Lord. And in my opinion, that was what Jesus wanted his disciples to believe.
And I’m telling you, I think that’s exactly what he wants us to believe as well. You see, like it or not, there’ll continue to be evil people who launch missiles that kill those who are innocent just like there’ve been evil people in the past who’ve slaughtered millions because they didn’t expose a certain ideology or come from a certain ethnic group. Sadly, there will continue to be seeds planted by the evil one who will murder and destroy, abuse and enslave. But based on what Jesus taught, we shouldn’t let their presence cause us to forget that God is still the Lord and that both his freedom and love are perfect and that he will hold accountable “everyone who does wrong or causes others to sin.” [Matthew 13:41b, CEV] You see, despite the unavoidable presence of evil people in our world, we can trust that God is still in control, and that’s the second lesson we can learn.
And third, according to this parable, I think our job is crystal clear and here it is: we’re here to grow and be productive. You see, we are wheat; that’s exactly what we are. We’re not farmers who control the field. We’re not the servants who are champing at the bit to pull a few weeds. And we aren’t the workers who’ll be bringing in the sheaves, not according to this parable. Instead, we are stalks of wheat that started out as seeds planted by the Son of Man, and when you get right down to it, we really have only one job to do, and that’s to grow and to be productive. And because, as we talked about last week, we know that a tree can be judged by its fruit, we’ve been planted in this field to produce something that’s good. Now that’s our purpose; that’s our reason to be. And I’ll tell you, if we have any confusion about how we might do that, you know, how we might prove that good seeds grow into healthy stalks that produce a lot of grain, I mean, if we’re not sure about what we should be doing in order to be the men and women we were planted here to be, maybe we should take seriously the most important and the most comprehensive command given by Jesus Christ:
Love the Lord your God with all your heart, soul, and mind. This is the first and most important commandment. The second most important commandment is like this one. And it is, “Love others as much as you love yourself.” All the Law of Moses and the Books of the Prophets are based on these two commandments. [Matthew 22:37b-40, CEV]
Now this was what Jesus said.
And brothers and sisters, this is something we can do. Right here and right now, we can choose to show love both to God and to others, including those whom we don’t like, even those whom we don’t think deserve it. And as individuals and as a community, we can decide to confront the abusers while comforting the victims and to challenge the slavers while freeing the enslaved. You see, this we can do, but not because it’s easy or profitable or risk free. No, instead we can show love because it’s the right and godly thing to do. In fact, we can stand up and reach out and speak up, trusting that the Apostle Paul knew what he was talking about when he wrote to the Romans, “Don’t let evil defeat you, but defeat evil with good.” [Romans 12:21, CEV] You see, as good seed, it’s our job to grow and be productive, and in my opinion, that’s the third lesson we can learn.
And I’ll tell you, given what’s happening right now in the world, learning this kind of stuff, man, I think it’s pretty important, isn’t it? I mean, as we read about terrorists who launch missiles and explode bombs in order to kill those who are absolutely innocent, we need to remember that evil people are present in our world. And despite those dictators who invade their own neighbors and starve their own people, we need to remember that God is still in control. And even when those evil individuals and perverse systems make us so angry we want to spit or so discouraged we want to quit, we need to remember that our job is to grow and be productive. You see, these three things we can know, because Jesus told a story about the weeds with the wheat. And next week, we’ll look at three other parables found only in Matthew and discuss the Kingdom of Heaven.
November 13 – The Pharisee and the Tax Collector (Luke 18:9-14)
In the last service in this series, we looked at the Parable of the Pharisee and the Tax Collector. Below is the sermon and a recording of the sermon:
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Well, this morning we’ll be bringing the curtain down on this series we started four weeks ago, one that’s focused on some of the parables offered by Jesus that are only found in the Gospel of Luke. And to this point, we’ve looked at the Parable of the Good Samaritan and sort of came to the conclusion that the only way we can truly love our neighbors is to put ourselves into their shoes. And then, we talked about the Parable of the Lost or the Prodigal Son, a story that encourages us to ask ourselves if we’re willing to put aside our assumptions and to understand that God rejoices over the lost being found and to join the party ourselves. And after that, we talked about the Parable of the Unrighteous Manager, a story that may challenge us to use what we’ve been given as effectively as the crooked employee, but unlike him, to do it with honesty and with faith. And then last week, we considered the Parable of Lazarus and the Rich Man, a story that reminds us that it’s important to use what we have in order to address the very real human needs that surround us. Now, that’s where we’ve been. And if you’re interested in hearing any of them again, just go to our Facebook page, under “videos,” our YouTube channel or our church blog.
And this morning, we’re going to focus on the last parable in our series, namely the Parable of the Pharisee and the Tax Collector. And as we’ll see, in just a little bit, I think it was offered to address something that’s as relevant today as it was two thousand years ago, an issue that’s the basis for a song that was recorded way before my time, all the way back to the 1980, and I’m talking about that Mac Davis classic Oh Lord, It’s Hard to be Humble.
And if you don’t know the words, this is how it goes:
Oh Lord, it’s hard to be humble
When you’re perfect in every way
I can’t wait to look in the mirror
Cause I get better lookin’ each day
To know me is to love me
I must be a hell of a man
Oh Lord, it’s hard to be humble
But I’m doin’ the best that I can [Mac Davis, 1980]
Of course, that pretty much says it all, doesn’t it?
But like I mentioned a minute ago, I think it really reflects an issue within our society now-a-days. I mean, let’s face it, humility isn’t exactly a virtue we hold in high esteem, now do we? As a matter of fact, I think we tend to confuse arrogance with strength and reward those who bang their own drums the loudest with wealth and power and prestige. In a real sense, we kind of take the same view expressed by Mordred in that great musical Camelot:
I find humility means to be hurt
It’s not the earth the meek inherit, it’s the dirt [The Seven Deadly Virtues, Camelot]
Now, based on what I’ve seen, that sure seems to be what a lot of folks assume.
And I’ll tell you, I think this attitude is not only shaping the world around us, it’s also affecting the church and Christians, and let me be clear, I think that applies to me just like it does to everyone else. For example, I think this devaluing of humility encourages us to focus a lot of attention on ourselves and in particular, on what we’re doing and not doing. And although it’s certainly in line with what’s happening all around us, I believe it tends to distort our relationship with God and with one another. And I’ll tell you, that really just makes sense. I mean, if I’m avoiding all those little naughty things that other people do while at the same time, I’m also saying all right words and making all the right promises, then I think it’s really easy to have an inflated view of myself and to assume that God and I are like two peas in a pod and to even think that he may actually be down right lucky that I’ve decided to play for his team. You see, this lack of personal humility, it’s got to affect my relationship with God. And I’ll tell you, I think this kind of attitude also messes with our relationship with others. I mean, give me a break, if spiritually I’m way up here; that probably means that, outside of the fortunate few, most folks are way down there. My gosh, how can I not look down on them, maybe with disgust but maybe with sympathy, hoping to raise them up to my exalted level, almost? I’ll tell you, I think that’s what a lot of Christians end up thinking and feeling. And so I’m not at all sure that humility is any more popular within the church than it is anywhere else.
And yet, again as we’ll see, that’s exactly what Jesus was talking about in the parable we’re going to look at today. And so, with that in mind, we’re going to approach it the same way we’ve done over the last four weeks; we’re going to look at the context and then the parable itself and then we’ll try to apply it ourselves.
And I’ll tell you, as it relates to the context, I think we’re really in luck, because this was what Luke wrote right before Jesus told the parable:
Jesus told a story to some people who thought they were better than others and who looked down on everyone else: [Luke 18:9, CEV]
Now, this was his audience, not just insiders or outsiders but anyone who had these two related characteristics. I mean, first, they were arrogantly confident, particularly in their relationship with God. Man, they were righteous and they knew it. That’s one. And second, I guess they used this sense of spiritual superiority to look down on everyone else. You see, the folks to whom Jesus was talking were those who did what is really easy and tempting for us to do, as we focus on how pleased God must be by what we’re doing and how disappointed he must be with everyone else. Now that’s the context.
And as to the parable itself, well, I think the set up was really clear. According to what Jesus said,
Two men went into the temple to pray. One was a Pharisee and the other a tax collector. [Luke 18:10, CEV]
Now, before saying anything else, I believe the contrast was pretty obvious. I mean, on one hand, there was a Pharisee, a man who was seen as a paragon of virtue and dedication and a guy who had every reason to see himself as the cream of the spiritual crop. That was on one hand. On the other hand, though, there was this tax collector, and I’ve got to tell you, in terms of righteousness, he was about as far from the Pharisee as you could get. Not only was he a traitor, because he worked for the Romans; he was also probably a liar, a cheat and a bully. If anyone needed to repent, man, it was a tax collector. And so, we’ve got these two very different men, both of whom went to the Temple in order to pray.
And of course, that’s what they both did, starting with the Pharisee. According to Jesus,
The Pharisee stood over by himself and prayed, “God, I thank you that I am not greedy, dishonest, and unfaithful in marriage like other people. And I am really glad that I am not like that tax collector over there. I go without eating for two days a week, and I give you one tenth of all I earn.” [Luke 18:11-12, CEV]
Now that’s what he did; he prayed. And I’ll tell you, how he chose to do it, man, I think that’s important. You see, he didn’t pray in the middle of a crowd, you know, so his prayer could be heard. Instead he did what we’d expect any spiritual person to do, he went over by himself. As a matter of fact, the Greek even suggests that his prayer was silent, you know, within himself; therefore, we’re really not talking about a guy who’s putting on a show. And there was also no suggestion here that he was a hypocrite. In other words, on the surface, he probably looked very humble. But of course, the prayer he prayed was anything but. You see, according to what he said, as he approached God, he was focused on himself, you know, as he rattled off all the sinful temptations he’d avoided and then listed all the spiritual disciplines he followed. And I’ll tell you, both of these looked particularly good when compared to what other people, including the tax collector, were doing and not doing. Now that’s how he prayed, and remember, he was saying this by himself and not to be heard; therefore, it didn’t reflect what he wanted others to believe about him but rather how he saw himself. And you know what, in terms of the facts, he may have been right, right about what he’d avoided and right about what he was doing. But you know, even if it was all accurate and true, at least for me, his prayer still sounds pretty proud and judgmental. In other words, it was just the kind of prayer made by folks who “thought they were better than others and who looked down on everyone else.” [Luke 18:9b, CEV] Now that was the Pharisee.
And then, after talking about him, Jesus pivoted to the other guy, you know, the tax collector. Luke wrote,
The tax collector stood off at a distance and did not think he was good enough even to look up toward heaven. He was so sorry for what he had done that he pounded his chest and prayed, “God, have pity on me! I am such a sinner.” [Luke 18:13, CEV]
Now that was what Jesus said. And while both men physically prayed in about the same way, their approach was as different as their background and how they were perceived within their world. You see, before he’d prayed a single word, the attitude of the tax collector was clear. I mean, instead of focusing on what he’d done and not done and how all that showed just how much better he was than other people, he focused on who he was in relationship with God, you know, that he was someone who was actually unworthy even to look up to heaven and who, when he considered how he’d lived his life, felt intense shame and guilt. You see, unlike the Pharisee, when that tax collector looked at himself, he knew that he deserved nothing from God; therefore, everything he had was a gift. And so, with that attitude, the only thing he could possibly pray was “God, have pity on me! I am such a sinner.” [Luke 18:13b, CEV] You see, while the Pharisee focused on himself and others and sounded proud and judgmental, the tax collector focused on himself and God and prayed with simplicity and humility. Now that was the parable Jesus told to a bunch of people who would sure seem to have more in common with a self-righteous Pharisee than with a humble tax collector.
And as to the application, well, I think Jesus was direct in the way he ended this story. In other words, he answered his riddle. I mean, instead of leaving it up to us,
Then Jesus said, “When the two men went home, it was the tax collector and not the Pharisee who was pleasing to God. If you put yourself above others, you will be put down. But if you humble yourself, you will be honored.” [Luke 18:14, CEV]
Now, that was what he said. You see, in God sight, it was the humble tax collector who was pleasing and not the self-righteous Pharisee. And the reason, well, that really shouldn’t be surprising at all. Remember, as I said last week, in the song she sang to Elizabeth before Jesus was even born, Mary said,
He always shows mercy
to everyone
who worships him.
The Lord has used
his powerful arm
to scatter those
who are proud.
God drags strong rulers
from their thrones
and puts humble people
in places of power. [Luke 1:50-52, CEV]
And a little earlier, Jesus himself said,
When you are invited to be a guest, go and sit in the worst place. Then the one who invited you may come and say, “My friend, take a better seat!” You will then be honored in front of all the other guests. If you put yourself above others, you will be put down. But if you humble yourself, you will be honored. [Luke 14:10-11, CEV]
You see, in spite of what the world might say, God always favors simple humility over arrogant self-righteousness, at least that was what Jesus taught.
And I’ll tell you, I think that’s something we need to remember. I mean, even though we may always be tempted to feel a sense of pride as we look at ourselves and our relationship with God, I think this parable reminds us to resist this temptation. And to make the conscious and intentional decision to move away from focusing on ourselves, you know, on how strong we’ve been in avoiding the bad and on how dedicated we are in claiming the good. Man, we need to resist this kind of focus, and I’ll tell you why. Based on what Jesus taught, this attitude will nearly always cause us to approach God with pride and to look down on all those we don’t think measure up. I’m telling you, to be the kind of people God has called us to be, we might need to spend less time focusing on self. While at the same time, we can spend more energy and effort focusing on God: focusing on who we are in his sight and focusing on the grace that he freely gives and focusing on how pleased he is when we turn to him in humility, seeking his mercy and I’m talking about the same kind of mercy we might be willing to show others when we stop looking down and start reaching out. And doing this, man, I believe that’s the point of this parable.
And you know, in an interesting way, that really ties this whole series together. I mean, if we see ourselves as spiritual superior, we’re probably not going to even notice our inferior neighbor who might really need our help. And if we feel as though we’ve done everything right, we’re probably going to resent the joy the Father feels when the undeserving lost return home. And if our motivation never extends beyond ourselves, although we might use what we have effectively, we probably won’t be very honest or faithful. And if we believe that everything we have is a blessing to be used for ourselves, we’ll probably near see the suffering at our own gate. You see, without a humble view of ourselves, we’ll probably never understand the love of God and the opportunity we have to share that love with others. You see, humility would seem to be essential to pleasing God, and that’s something we can see in the Parable of the Pharisee and the Tax Collector.
Below is a copy of Sunday's bulletin. During the months of October and November, we'll discuss five parables unique to the Gospel of Luke. During this service, we'll consider the parable of Lazarus and the Rich Man. We'll also gather around the Lord's Table and share the bread and the cup. You can stream the service by going to the Sligo Presbyterian Church YouTube Channel at 10:00 a.m., Sunday morning.
October 30 – The Unrighteous Manager (Luke 16:1-9)
November 6 – The Rich Man and Lazarus (Luke 16:19-31)
November 13 – The Pharisee and the Tax Collector (Luke 18:9-14)
In our third service, we looked at the Parable of the Unrighteous Manager. Below is the sermon and a recording of the sermon:
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And so here we are, about to stick a fork in the month of October, which, of course, means that we’re looking at Thanksgiving in a little less than four weeks and Christmas is a little over a month an a half. How time flies when you’re having fun.
And it also means we’ve hit the midpoint in the sermon series we started a few weeks ago, one dealing with five parables of Jesus found only in the Gospel of Luke. Now, to this point, we’ve already looked at two of his most famous stories. I mean, first, we looked at the Parable of the Good Samaritan and talked about how the only way we may ever really understand what it means to be a loving neighbor is to put ourselves in the position of those in need. And then, second, we looked at the Parable of the Lost or the Prodigal Son and considered whether or not we’re willing to put aside our assumptions and to accept God's unconditional love and to celebrate with him when the lost are found. Now this is where we’ve been.
And this morning we’ll look at the third story on our list, namely the Parable of the Unrighteous Manager. And I’ll tell you, I think it’s really appropriate that we’re considering this on the day before Halloween, because I’ve got to tell you, I think it’s a real nightmare to preach. You see, as we’ll see in a little bit, not only does this particular story have no redeeming characters, but in the end, the guy who was most sleazy gets praised. I mean, there’s no good Samaritan. There’s no loving father. There’s only an unrighteous manager, a couple of slimy businessmen and a master who has a lot of respect for dishonesty. And that’s it. Now, what the heck is a preacher supposed do with that? It’s like A Nightmare on Colerain Street, with Michael, Chucky and Jason as the guys I’m supposed to use to teach a Christian lesson.
At least, that may seem to be the case on the surface. But this morning, well, we’re going to do a little digging to figure out what Jesus was getting at when he told this very unique riddle. And to do that, we’ll approach it in the same way we’ve done the other two. You see, first, we’ll consider the context for the parable, you know, what’s happening around the story. And then second, we’ll dive into the parable itself. And then third, we’ll talk about how we might apply it to our own lives. And I’ll tell you, even though the story is challenging to say the least, at the very end, I think Jesus offers us three ways we can claim it and use it to improve our daily living. Now that’s the plan.
And so, let’s start by talking about the context for the story. In other words, let’s look at what is happening around the parable, because I think that can really help us understand it a little better. For example, we know the folks to whom Jesus was speaking. I mean, right at the beginning of the passage, Luke wrote, “Jesus said to his disciples...” [Luke 16:1a, CEV] And so we know it wasn’t directed to the religious leaders who opposed Jesus, you know like the Pharisees. Instead, it was given to believers, you know, folks who’d decided to follow Jesus, in other words, people like us.
But even though it wasn’t directed to them, those who opposed Jesus were still around. And in describing them, I think Luke gives us some insight about the parable’s focus. I mean, right after telling the story and explaining its meaning, Luke wrote this:
The Pharisees really loved money. So when they heard what Jesus said, they made fun of him. But Jesus told them:
You are always making yourselves look good, but God sees what is in your heart. The things that most people think are important are worthless as far as God is concerned. [Luke 16:14-15, CEV]
And so, by just looking at what’s happening around the parable, we already know the people to whom the story is directed, namely followers of Jesus, and a little bit about its meaning. I mean, it must have something to do with that stuff that the Pharisees loved so much, you know, money, or maybe in a broader sense, those things which we possess that might be used. Now, that’s the context.
And the parable itself, well just like he did in talking about the good Samaritan and the loving father, Jesus started his story by setting the scene. Now this is what he said:
A rich man once had a manager to take care of his business. But he was told that his manager was wasting money. So the rich man called him in and said, “What is this I hear about you? Tell me what you have done! You are no longer going to work for me.” [Luke 16:1b-2,CEV]
And so, there we have it, two main characters and neither one could you call positive. As a matter of fact, they were both really bad news. Now, before I go any farther, let me be clear, I’m not saying that all rich people are, by their nature, bad. I don’t believe that, anymore than I believe all poor people are good. It’s just that, in the Gospel of Luke, Zacchaeus was the only positive rich person mentioned, and he was also called a tax collector. And remember, by this point in the gospel, Jesus had already said,
But you rich people
are in for trouble.
You have already had
an easy life! [Luke 6:24, CEV]
And I’ll tell you, this negative view of the wealthy, that’s certainly going to be the case in the parable we’ll look at next week, and I’m talking about Lazarus and the Rich Man. You see, in Luke, rich folk tended to be comfortable but not very sensitive to the needs around them. And they also had a difficult time giving up what they possessed.
And so we have this guy with a lot of stuff and his manager, who’d wasted and squandered money that wasn’t his just like the younger son had wasted the money he got from his father in the parable we looked at last week. The same Greek word was used. And evidently, the rich man got wind about what his unrighteousness manager had been up to, and so he wanted his manager to present the books before telling him to take a hike. Now that was the scene. And then, as Jesus was telling the parable, he shifted the focus to the manager himself. You see, knowing that he was about to lose his job, he started thinking about his situation:
The manager said to himself, “What shall I do now that my master is going to fire me? I can’t dig ditches, and I’m ashamed to beg.” [Luke 16:3, CEV]
Now isn’t that sweet, a crook with a healthy sense of pride? Don’t you feel sorry for him, poor baby? Now that’s what he was thinking, but then, wham-o, he came to a decision.
“I know what I’ll do, so that people will welcome me into their homes after I’ve lost my job.” [Luke 16:4, CEV]
And this, brothers and sisters, was what he did:
Then one by one he called in the people who were in debt to his master. He asked the first one, “How much do you owe my master?”
“A hundred barrels of olive oil,” the man answered.
So the manager said, “Take your bill and sit down and quickly write ‘50.’”
The manager asked someone else who was in debt to his master, “How much do you owe?”
“A thousand sacks of wheat,” the man replied.
The manager said, “Take your bill and write ‘800.’” [Luke 16:5-7, CEV]
Now, isn’t that something? Not only did this manager squander his master’s money doing Lord-knows-what, he allowed those who owed his soon-to-be ex-boss to cook the books, something that the crooked manager assumed would enable him to win friends and influence people. I guess you could say that he transferred those debts owed from the boss to himself. And so, if he played his cards right, he’d never need to dig or to beg. Now that’s what this unrighteous manager did.
But evidently his master found out about his criminal activity. And since we’re talking about Jesus telling the story, we’d expect him to bring down the hammer on this low life, right? I mean, Jesus will certainly hold this crook accountable for his actions and condemn him for his crimes, right? My gosh, if Jesus, within the story, enabled him to avoid any responsibility, there would be no justice, right? It would be like the white preacher and song leader being justified and the older brother being excused. And that just ain’t right, right? Well, this was how the rich man reacted to his manager who’d ripped him off twice:
The master praised his dishonest manager for looking out for himself so well. [Luke 16:8a, CEV]
Now do you see the problem with this parable? Is this kind of lesson we want our children to learn in Sunday school, when you get caught, lie and cheat in order to avoid taking responsibility? And is this the way we want our leaders to act, you know, the people we’re voting for next week? And is this the kind of morality Christians have fought and died to defend? I don’t think so. And the reason he said it, man, that didn’t make it any better.
According to Luke,
That’s how it is! The people of this world look out for themselves better than the people who belong to the light. [Luke 16:b, CEV]
Well, isn’t that special. Not only did the manager squander money that wasn’t his, not only did he cook his boss’s books and not only did he receive praise for his blatantly illegal and immoral actions, now he’s the poster child for the people of the world who look out for themselves better than those who belong to the light. In this story, he’s a positive example for crying out loud. And so, do you see why I think his parable is a nightmare to preach?
And I’ll tell you, I think that would certainly be the case, if Jesus hadn’t offered an application, which, praise the Lord, he did. You see, having established in the parable itself that utilizing what we have is really important, I think Jesus offered three expectations that can shape how we use what we’ve got. And they’re in three comments that he made right after telling the story.
For example, first, I think we’re expected to use the resources we’ve been given effectively, in other words, to do the best we can with what we’ve got. I believe that’s really what Jesus had in mind when he said this:
My disciples, I tell you to use wicked wealth to make friends for yourselves. Then when it is gone, you will be welcomed into an eternal home. [Luke 16:9, CEV]
You see, we have the opportunity to use our wicked, worldly wealth, in other words, our money and our possessions, maybe even our time and our talents for a purpose that’s far greater than material comfort or personal pride. I’m telling you, we can focus on eternity. It’s like Jesus said a little earlier the gospel:
My little group of disciples, don’t be afraid! Your Father wants to give you the kingdom. Sell what you have and give the money to the poor. Make yourselves moneybags that never wear out. Make sure your treasure is safe in heaven, where thieves cannot steal it and moths cannot destroy it. Your heart will always be where your treasure is. [Luke 12:32-34, CEV]
You see, just like that unrighteousness manager used the wealth he controlled to assure himself a place to live after he was fired, we can effectively use what we have, looking forward to our eternal home. And that’s one expectation that we can claim based on this parable.
And second, I think we’re also expected to use what we’ve been given honestly. And I think that stands in contrast with the manager in the story. I mean, while he was effective in using his master’s property, something we can also do with an eye to God’s kingdom, he certainly wasn’t honest about it. And so, before we assume that God gives us carte blanche to do whatever we want with what we have, just so long as our motives are good, we need to hear Jesus say this:
Anyone who can be trusted in little matters can also be trusted in important matters. But anyone who is dishonest in little matters will be dishonest in important matters. If you cannot be trusted with this wicked wealth, who will trust you with true wealth? And if you cannot be trusted with what belongs to someone else, who will give you something that will be your own? [Luke 16:10-12, CEV]
You see, for God, the ends don’t justify the means. And if we can’t be trusted, if we can’t be trusted to be honest with what we have and if we can’t be trusted to tell the truth to God and to others and if we can’t be trusted to love God and to love our neighbors as best we can, well, whether or not we might be effective just doesn’t mean much, now does it? Man, we’ve got to be honest with whatever it is we have. And that’s another expectation.
And third, right along with effectiveness and honesty, I think we’re also expected to use what we’ve been given faithfully, with a focus on God and a desire to do what we’ve been called to do. But I’ll tell you, sometimes, I believe this is really challenging, because I think it’s easy to become distracted, distracted by money and possessions and by comfort and praise. In fact, the desire to control and to protect what we have can become so important that we become slaves to our stuff rather than to our savior. And I believe that can happen even when we sincerely intend to be effective and honest with what we have. And I’ll tell you, for me, that’s why Jesus offered this right at the end of the passage:
You cannot be the slave of two masters. You will like one more than the other or be more loyal to one than to the other. You cannot serve God and money. [Luke 16:13, CEV]
You see, in God’s sight, to use what we’ve been given effectively and honestly, we really need to be faithful. And I think that’s the third expectation related to this story.
And so, maybe this parable isn’t all that scary or uncomfortable after all. I mean, even though it’s a story about a crooked manager who ends up being praised for his dishonesty by his less than honorable boss, this isn’t an attack on virtue nor is it a justification for immorality. Instead, I think it’s simply a story that points to how God expects us to use the money and possessions he’s enabled us to acquire. And while it certainly affirms that effectiveness is important, something seen in the story, so is honesty and faithfulness. And for me, that’s the point of this parable about an unrighteous manager.
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