good works – Parables 101

Parable of Talents and Rewards, #37

Matthew 25:14-30

¹⁴“For it is just like a man about to go on a journey. He called his own servants and entrusted his possessions to them. ¹⁵To one he gave five talents,^[a] to another two talents, and to another one talent, depending on each one’s ability. Then he went on a journey. Immediately ¹⁶the man who had received five talents went, put them to work, and earned five more. ¹⁷In the same way the man with two earned two more. ¹⁸But the man who had received one talent went off, dug a hole in the ground, and hid his master’s money.

¹⁹“After a long time the master of those servants came and settled accounts with them. ²⁰The man who had received five talents approached, presented five more talents, and said, ‘Master, you gave me five talents. See, I’ve earned five more talents.’

²¹“His master said to him, ‘Well done, good and faithful servant! You were faithful over a few things; I will put you in charge of many things. Share your master’s joy.’

²²“The man with two talents also approached. He said, ‘Master, you gave me two talents. See, I’ve earned two more talents.’

²³“His master said to him, ‘Well done, good and faithful servant! You were faithful over a few things; I will put you in charge of many things. Share your master’s joy.’

²⁴“The man who had received one talent also approached and said, ‘Master, I know you. You’re a harsh man, reaping where you haven’t sown and gathering where you haven’t scattered seed. ²⁵So I was afraid and went off and hid your talent in the ground. See, you have what is yours.’

²⁶“His master replied to him, ‘You evil, lazy servant! If you knew that I reap where I haven’t sown and gather where I haven’t scattered, ²⁷then^[b] you should have deposited my money with the bankers, and I would have received my money^[c] back with interest when I returned.

²⁸“‘So take the talent from him and give it to the one who has ten talents. ²⁹For to everyone who has, more will be given, and he will have more than enough. But from the one who does not have, even what he has will be taken away from him. ³⁰And throw this good-for-nothing servant into the outer darkness, where there will be weeping and gnashing of teeth.’

Three men, three outcomes. It’s one of Jesus’ longest parables. And it’s a formidable one, and we often scan rather than intently read. “Too many words!” If we do this, we’ll minimize its impact. “Too much repetitive thinking!” But these three men explain the mechanics of lives lived—for good, and for those not-so-good.

Three men, money entrusted. So what’s the outcome, why is this literary redundancy? Could it be that Jesus wants something sharp here—something straight to the point? To me anyway, stress is put on the abilities of these three. No more is given more than they can handle, and no one gets the same.

Three bags of money, three investments. We see exactly how they operate under this responsibility, the first two double what they received. Now the “talents” here are not personality giftings, although they could be. Talents here refer to actual cash, something tangible. The parable here is practical—something that can be quantified.

The first two are commended. The third not so much.

The first two take a risk, and after all, isn’t that what should be done? The first two double what they’ve been given. The third, given the least, chose to bury the money given to him in the ground. He was scared and figured that taking a risk was too dangerous, but we’ll discover that action was the real danger.

So what is Jesus saying here?

Seeing talents as our resources: time, energy, ability, and opportunity, we determine that these are things that each are freely given to all three. Now a talent would have been $6,000 dollars in today’s economy, it would’ve taken 20 years for a laborer to earn that much. If we do the math we’re talking about a lot of money—an insane amount of money!

I think the issue was fear—the text tells us that in verse 25. The third guy wouldn’t take the risk with that which had been given. It’s out of pure panic he decides to stash the money away, and yet we see that he expects commendation. He thinks that what he did was something good—something noble and safe.

The master was really angry.

He states that even doing something like turning the money over to bankers would’ve generated something at the very least. Interest maybe? But apparently, even that was too risky to this third man.

It seems to me, (as I’m on my third cup of coffee—and praying) that following Jesus is risky. We can be afraid, so fearful that we commit to doing what is wrong at the end of it all. The Kingdom of God demands that we take chances, even if it seems like a challenge to us.

We should pray for and then do big things, so big that they necessitate grace to pull it off and make it work. We mustn’t make our discipleship safe—the Father wants us to take chances, and live in a way that’s iffy. Perhaps that is the beating heart of this parable. It seems like God rewards those who are willing to “step out of the boat” and to walk out in a certain amount of “danger?”

I think that this might be the whole point.

“Lord, if it’s you,” Peter answered him, “command me to come to you on the water.”

Matthew 14:28, CSB

Art by Eugène Burnan

Are You a Sheep, or a Goat? #35

Matthew 25:34-46, Message

“When he finally arrives, blazing in beauty and all his angels with him, the Son of Man will take his place on his glorious throne. Then all the nations will be arranged before him and he will sort the people out, much as a shepherd sorts out sheep and goats, putting sheep to his right and goats to his left.

^34-36“Then the King will say to those on his right, ‘Enter, you who are blessed by my Father! Take what’s coming to you in this kingdom. It’s been ready for you since the world’s foundation. And here’s why:

I was hungry and you fed me,
I was thirsty and you gave me a drink,
I was homeless and you gave me a room,
I was shivering and you gave me clothes,
I was sick and you stopped to visit,
I was in prison and you came to me.’

^37-40“Then those ‘sheep’ are going to say, ‘Master, what are you talking about? When did we ever see you hungry and feed you, thirsty and give you a drink? And when did we ever see you sick or in prison and come to you?’ Then the King will say, ‘I’m telling the solemn truth: Whenever you did one of these things to someone overlooked or ignored, that was me—you did it to me.’

^41-43“Then he will turn to the ‘goats,’ the ones on his left, and say, ‘Get out, worthless goats! You’re good for nothing but the fires of hell. And why? Because—

I was hungry and you gave me no meal,
I was thirsty and you gave me no drink,
I was homeless and you gave me no bed,
I was shivering and you gave me no clothes,
Sick and in prison, and you never visited.’

⁴⁴“Then those ‘goats’ are going to say, ‘Master, what are you talking about? When did we ever see you hungry or thirsty or homeless or shivering or sick or in prison and didn’t help?’

⁴⁵“He will answer them, ‘I’m telling the solemn truth: Whenever you failed to do one of these things to someone who was being overlooked or ignored, that was me—you failed to do it to me.’

⁴⁶“Then those ‘goats’ will be herded to their eternal doom, but the ‘sheep’ to their eternal reward.”

This passage is murderous. It clearly explains the existence of heaven and hell. It develops the idea of personal accountability—you will be asked to explain the reality of your faith. It penetrates to the very core of you and I. Questions will be asked, and there will not be an attorney present. You will face him alone. (Easy-peasy, right?)

There’ll be only two possibilities (simple huh?) Will you be a “sheep” or a “goat?” Just two.

The issue here is what you’ve done with your life. Did you help others? Was Jesus hiding in the faces of those less fortunate? Did you recognize him there?

We’ll try to understand and we’ll have many questions. Who, when, and where? These aren’t insignificant or trivial issues. They’ll determine your eternal destiny; but after all, does it really have to come down to this?

It does strike me that everything is decided at that crucial moment. Did you really serve others? (As good believers, we emphasize “justification by faith” alone, and rightly so; but does this parable suggest this?) Are we really grasping what Jesus is telling us?

What about serving others?

The Lord Jesus makes things crystal clear, (too clear, in my book,) about service now, and eternity then. This story scares me. If I had a “sanctified” magic wand, I would use it here (“poof, be ye gone!”) but this parable doesn’t want to co-operate, and quite frankly, it doesn’t seem to “mesh” on my good theology, but on serious actions.

There is something at that moment that’ll mystify us. We’ll need him to explain things. Sheepiness and goatiness demand need a clear understanding, and believe it or not, we’ll need it. Our Lord balances his decision on ones action to others, and he interjects that whatever is done, is done to him. Period. End stop.

Whether we agree or not. Whether we accept his decision or hate it, it won’t matter a bit. His verdict is final.

He decides whether you are his sheep or just a common goat. Either way, your actions determine everything. He’ll examine all you’ve done, and then you’ll have to live with it. And whether you like it or not—he does call the shots. How we treat others (less fortunate than us,) will determine our eternal destination. This chafes, I know it does. Please dear one, you must be afraid.

After reading, and hopefully acting positively to this story is important—it’s critical. But whatever you decide, you’ve been adequately warned.

Period. End stop.

“I don’t know what your destiny will be, but one thing I know: the only ones among you who will be really happy are those who will have sought and found how to serve.”

Albert Schweitzer

The Story of the Rich Man and Lazarus, #32

Luke 16:19-31, LB

¹⁹“There was a certain rich man,” Jesus said, “who was splendidly clothed and lived each day in mirth and luxury. ²⁰One day Lazarus, a diseased beggar, was laid at his door. ²¹As he lay there longing for scraps from the rich man’s table, the dogs would come and lick his open sores. ²²Finally the beggar died and was carried by the angels to be with Abraham in the place of the righteous dead.^[a] The rich man also died and was buried, ²³and his soul went into hell.^[b] There, in torment, he saw Lazarus in the far distance with Abraham.

²⁴“‘Father Abraham,’ he shouted, ‘have some pity! Send Lazarus over here if only to dip the tip of his finger in water and cool my tongue, for I am in anguish in these flames.’

²⁵“But Abraham said to him, ‘Son, remember that during your lifetime you had everything you wanted, and Lazarus had nothing. So now he is here being comforted and you are in anguish. ²⁶And besides, there is a great chasm separating us, and anyone wanting to come to you from here is stopped at its edge; and no one over there can cross to us.’

²⁷“Then the rich man said, ‘O Father Abraham, then please send him to my father’s home— ²⁸for I have five brothers—to warn them about this place of torment lest they come here when they die.’

²⁹“But Abraham said, ‘The Scriptures have warned them again and again. Your brothers can read them any time they want to.’

³⁰“The rich man replied, ‘No, Father Abraham, they won’t bother to read them. But if someone is sent to them from the dead, then they will turn from their sins.’

³¹“But Abraham said, ‘If they won’t listen to Moses and the prophets, they won’t listen even though someone rises from the dead.’”^[c]

Luke 16 is the “Fort Knox” of the Bible. The entire chapter deals with money, and golly, I could use more of that. The chapter deals with the disciple and his wallet, and how it relates to God’s kingdom. The passage that we read is a parable (a story) that seems long, but when Jesus shared it the listeners must’ve been alerted that what wealth a person had was a real issue.

Verse 19 is the crux of the story, ““who was splendidly clothed and lived each day in mirth and luxury.” Although the average Jewish person might be able to pull this off 2-3 times a year (during feast days). This particular man lived this way, every single day. He ate very well, and his clothing was very nice. The rich man was the cream of the crop, the upper 1% of society.

I can see him throwing bones over his shoulder!

Laying just outside his gate was a “diseased beggar” whose dream in life was just to grab one of two of those bones for his dinner. To push Jesus’ story even further, we see the dogs (apparently hungry too) coming to lick the sores of the beggar’s body. The whole scene, the stark contrast between opulence and poverty made a very definite impact. I can just imagine that Jesus’ listeners grasped this terrible scene quite easily.

Quite suddenly both died. The afterlife separated them both, and those explosive words “a place of the righteous dead” and “hell.”

Jesus used them, and it makes me uncomfortable. We see the rich man trying to negotiate the situation. From the text we find a deep chasm separating these two men. We discover in the passage a real existence of an afterlife. This is not an easy truth to accept, and I wish it was otherwise. The text uses the word “flames,” and it appears that these are real.

I believe with all my heart in God’s love for us. Perhaps it’s our own sin that separates us from eternal life.

The rich man, whose eternal destiny has been fixed, desperately wants his family to see the truth. Hell is real. He wants them to understand this before it’s too late. It’s Farther Abraham who replies (and he pays an integral part here.) Reaching thw rich man’s family is not possible, even someone resurrected from the dead wouldn’t matter.

It’s obvious that consciousness exists beyond the grave.
The way that a person lives his life has eternal consequences.
Wealth has an accountability to it.
God’s word is the standerd by how a person is judged–for good or bad.

The parable, if interpreted literally, must be a factor in the way we live. We’re aware of the danger that wealth matters. The idea of repentance, “they will turn from their sins” is critical. So what do we do with all of this?

“The rich man wasn’t lost because he was rich. He was lost because he did not listen to the law and the prophets. Many will also be lost for the same reason.”

David Guzik

Sobering, isn’t it?

Art by Eugène Burnan

The Parable of the Rich Fool, #30

Luke 12:16-21

¹⁶Then he told them a parable: “A rich man’s land was very productive. ¹⁷He thought to himself, ‘What should I do, since I don’t have anywhere to store my crops? ¹⁸I will do this,’ he said. ‘I’ll tear down my barns and build bigger ones and store all my grain and my goods there. ¹⁹Then I’ll say to myself, “You have many goods stored up for many years. Take it easy; eat, drink, and enjoy yourself.”’

²⁰“But God said to him, ‘You fool! This very night your life is demanded of you. And the things you have prepared—whose will they be?’

²¹“That’s how it is with the one who stores up treasure for himself and is not rich toward God.”

All it took was one night. Everything hinges on this. This man seemingly had it all, to the point of expanding things even more. He’s pulling down older and smaller with the intention of going big time. Perhaps on a superficial level, all that he intended to do made incredible sense. He had the means, why not make the next step?

This man saw an opportunity, and he quickly decided that he must be especially favored by God. “Didn’t becoming rich the evidence of the father’s approval?” It seemed that he was stepping up, and stepping into the prosperity of authentic blessing. He thought he truly understood.

This was the common perspective of the day. To be wealthy was the proof that you arrived.

We can see his thinking in verse 19. This was his reasoning, and we must understand the whys in order to understand this particular story. The parable makes perfect sense when we really consider Jesus’ words in verse 15:

“He then told them, “Watch out and be on guard against all greed, because one’s life is not in the abundance of his possessions.”

The rich man was considering his retirement. The risk he was taking was somewhat inconsequential when the business end of things looked so good. There was a risk, but it doesn’t seem that it was a real factor.

But the prophetic voice was definitely clear. One voice was Haggai who spoke about measuring godliness with the measure of financial attainment. Perhaps the rich fool didn’t take this into account:

“You have sown much, and harvested little. You eat, but you never have enough; you drink, but you never have your fill. You clothe yourselves, but no one is warm. And he who earns wages does so to put them into a bag with holes.”

Haggai 1:6

Rich towards God, or confusing material prosperity with the spiritual is a deadly trap to fall into. Many of the prophets spoke directly to that temptation, and riches was not to be the gauge which one was to use.

Life is short–death comes way too suddenly. The rich fool didn’t have a handle on what was eternal (and what wasn’t.) This man was to be an example and a not-so-good one. Jesus both encourages and warns us that unless our wealth is funneled into eternity it means nothing. In a thousand years, we’ll realize its truth.

Real wealth is not found in an abundance of possessions. When will we understand this?

Art by Eugène Burnan

The Parable of the “Good Mormon,” #29

Luke 10:29-37, ESV

“But he, desiring to justify himself, said to Jesus, “And who is my neighbor?” ³⁰Jesus replied, “A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him and departed, leaving him half dead. ³¹Now by chance a priest was going down that road, and when he saw him he passed by on the other side. ³²So likewise a Levite, when he came to the place and saw him, passed by on the other side.”

“But a Samaritan, as he journeyed, came to where he was, and when he saw him, he had compassion. ³⁴He went to him and bound up his wounds, pouring on oil and wine. Then he set him on his own animal and brought him to an inn and took care of him. ³⁵And the next day he took out two denarii^[a] and gave them to the innkeeper, saying, ‘Take care of him, and whatever more you spend, I will repay you when I come back.’ ³⁶Which of these three, do you think, proved to be a neighbor to the man who fell among the robbers?” ³⁷He said, “The one who showed him mercy.” And Jesus said to him, “You go, and do likewise.”

Do you have any idea how radical this parable was?

A scribe of the Law is testing Jesus. Verse 25 and 28 knit together to reveal the resistance that Jesus was dealing with. Was the scribe speaking on his own, or was he voicing the Jewish leader’s arguments? The word for “test” is the same word found when Satan tempted Jesus. It seems that this was the role of the darkness.

Jesus would have understood; he wasn’t intimidated by the enemy. If anything the parable discloses his understanding of motives and tactics of darkness. Jesus’ story was a masterpiece. He focuses on things that reveal the hearts of the religious leaders, with just a few words he strips bare the evil intentions of darkness. The parable bases itself on the end results of their false position. Jesus is the master and he is fully in control.

A man is beaten on the road by robbers. They mugged him, and even stripped off his clothing, and then left him to die. First, we see a Pharisee who made the decision not to get involved. Jewish tradition had developed a law that stated that even if his shadow fell on a corpse it would’ve rendered him unclean. That’s how messed up things got. Theology, not theopraxy, was completely in charge.

It was the same for the scribe.

Their ceremonial law blocked any real act of mercy. This man was without hope—until a Samaritan found him. Interestingly, Samaritans as a nationality despised by observant Jews. Jesus expertly tools his story to make them out to be the heroes of his parable.

Consider this: The relationship between Jew and Samaritan has a comparison for us in the present day. If we modernize this we can make the comparison to be between Christian and Mormon. The parallels are fascinating to consider. Like Samaritans, Mormons are close counterparts in the religious world. Now, I know Mormon theology is goofy, but let’s consider what’s going on here.

A Mormon shows up, and he really goes the extra mile, and then some.

He does what the Pharisee and the scribe should have done. With this simple story, Jesus shatters the deceptions of the Jewish leadership. When it comes down to it, what really truly matters is how we love our neighbors. It’s something active and it defies labels and descriptions.

Jesus turns to the questioning scribe and delivers a death knell to false ceremonialism. It isn’t what you believe is true, it’s what you do that really matters. It’s funny, but when Mormons act like Samaritans in this story, they’re regarded as holy and true in the sight of God. They’re really doing the Father’s will. This is true, whether we like it or not.

“You go, and do likewise.”

This is the will of God. Doing the work of the Samaritan is what declares our faith to be real and valid. Luther once commented:

God does not need your good works, but your neighbor does.”

Art by Eugène Burnand

Getting Rich, #5

Matthew 13:44

“The kingdom of heaven is like treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field.”

From rags to riches. We like that kind of story, the newspaper boy turned into a publisher, C.E.O. This parable, only a single verse is almost the same thing. A poor man is walking through a field and viola! He finds a treasure chest, and it’s packed full of golden coins, diamonds, and emeralds.

He looks around, and seeing no one, he re-buries it. (After all, when you accidentally discover a treasure chest, you must take certain precautions.)

A key I suppose–the word “joy.”

And that really isn’t something we really know–unless something wonderful happens to us of course. He has joy, he can’t believe it. I think he was a bit dazed by it all, and he must of walked in an unreal sort of bubble. After all, these things never really happen.

It’s sort of like finding you’ve got the winning numbers of the Lottery, and you just won $10,000,00!

It’s this kind of unreal “luck” that this guy knows what he must do. Now the owner of the field owns everything, including the chest. The finder realizes he can’t just sneak the chest off to his home–there would be too many questions. (Where did a poor guy like you get a gold coin?) His neighbors would figure it out. And besides, he would be a thief. There has to be a better way.

Suddenly he has an idea. If he sells everything he has, he probably could buy that field. And then everything that was there would be rightfully his. Selling all isn’t a problem, he knows that whatever he gives up is nothing close to the treasure in the field.

The listener (them), and the reader (us), should understand two things about the treasure that can be found by “poor” men:

It’s about the Bible–the promises in the scriptures are often compared to wealth, at least the spiritual kind. Psalm 119 describes finding treasure in God’s Word. What he speaks is valuable, very much so. There are hundreds of verses that bear this out, Here’s one: “Your teachings are worth more to me than thousands of pieces of gold and silver” (Psalm 119:72).
It’s about Jesus–the Bible is constantly aware of him, and his presence is seen in every chapter and book. He’s the treasure we find, knowing him, is the most valuable thing a person can ever have (by far). “The one who believes in the Son has eternal life, but the one who rejects the Son will not see life; instead, the wrath of God remains on him.” (John 3:36).

To be his disciple means we give everything else up. We sell it all to get spiritual riches. There’s a field that we find that is worth everything, and the only way we can have the treasure is by giving up everything. There really isn’t any other way.

“You lack one thing: Go, sell all you have and give to the poor, and you will have treasure in heaven. Then come, follow me.”

Mark 10:21, (context vv. 17-33)

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