Category: leadership

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?” 30 Jesus 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. 31 Now by chance a priest was going down that road, and when he saw him he passed by on the other side. 32 So 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. 34 He 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. 35 And 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.’ 36 Which of these three, do you think, proved to be a neighbor to the man who fell among the robbers?” 37 He 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

The Story of the Wicked Tenants, #27

Matthew 21:33-41

“Listen to another parable: There was a landowner, who planted a vineyard, put a fence around it, dug a winepress in it, and built a watchtower. He leased it to tenant farmers and went away. 34 When the time came to harvest fruit, he sent his servants to the farmers to collect his fruit. 35 The farmers took his servants, beat one, killed another, and stoned a third. 36 Again, he sent other servants, more than the first group, and they did the same to them. 37 Finally, he sent his son to them. ‘They will respect my son,’ he said.

38 “But when the tenant farmers saw the son, they said to each other, ‘This is the heir. Come, let’s kill him and take his inheritance.’ 39 So they seized him, threw him out of the vineyard, and killed him. 40 Therefore, when the owner of the vineyard comes, what will he do to those farmers?”

41 “He will completely destroy those terrible men,” they told him, “and lease his vineyard to other farmers who will give him his fruit at the harvest.”

Great care had gone into this venture. The owner determined that money could be made if it was done right. He made a proper vineyard, complete with everything that might make it a success, yes, he made a risk, but it seemed to be a good investment. He had hired workers—laborers and foremen to tend and harvest the grapes.

There is envy here.

The harvest was exceptionally good it seems. The men he hired were amazed when the shekels started to pour in. Perhaps they determined that if they seized the vineyard, and make it theirs, they could possess the profits for their own. They made the decision to hijack the entire operation.

The owner sent stewards to collect the money that was earned. It seems that the workers determined not only to own the field, but deny the yearly profits, When the stewards showed up to collect, the workers attacked them. The tenants violently reacted. They severely beat one, and murdered the other. The workers were committed now, and we see how serious their rebellion was.

The owner kept sending men to collect, and it seems like these tenants kept up their resistance. The owner was baffled, and he came to a decision to send his own son. He felt that this would show his seriousness over this sort of resistance. But it didn’t work. The tenants reasoned that if they murdered the son they could finally take absolute control.

The parable was clear. Judaism had been hijacked by the leaders of the people.

They were resisting God’s work and declared the entire religious system as their own. They committed themselves to taking control of all that the owner had done. The story was obvious to all who heard. The Jews were actually taking ownership of the field—to the point they would murder Jesus.

The end result was total judgement by God. He would destroy these men who were resisting him. He would transfer the entire kingdom to men who understood the true purpose of the vineyard. Judgement was coming; and it would be both fair and just. God had been more than patient.

God requires that we transfer the glory over to him. We’re the “new” workers, and the Church is now the vineyard we toil in. The world has become our field (but not ours—God’s). We dare not get confused, we must watch our own hearts. Any blessing or glory should go to God. We must work knowing deep down that all our efforts, and the harvest, belong to him.

We dare not forget this. It is critical.

Art by Eugène Burnand

The Parable of the Two Sons, #26

Matthew 21:28-32

  28 “What do you think? A man had two sons. He went to the first and said, ‘My son, go work in the vineyard today.’

29 “He answered, ‘I don’t want to,’ but later he changed his mind and went. 30 Then the man went to the other and said the same thing. ‘I will, sir,’ he answered, but he didn’t go. 31 Which of the two did his father’s will?”

They said, “The first.”

Jesus said to them, “Truly I tell you, tax collectors and prostitutes are entering the kingdom of God before you. 32 For John came to you in the way of righteousness, and you didn’t believe him. Tax collectors and prostitutes did believe him; but you, when you saw it, didn’t even change your minds then and believe him.

It isn’t what you say, it’s what you do.

The parable kicks-off the last week of Jesus’ ministry. Consider the following, Jesus has just entered into Jerusalem, and on a single day:

  • He has just rode into Jerusalem on the back of a donkey.
  • He has received the praise of the crowd that he’s the Messiah
  • He has cleansed the temple
  • He has healed many sick in the temple courts
  • He’s had a showdown with the leadership of Israel
  • He rebuked a fig-tree for not having figs to eat
  • He had another encounter with the leaders of Jerusalem over his authority,
  • He teaches two parables (this one, and “the Parable of the Wicked Tenants,” vv. 33-46.)
  • He has another go-around with the Jewish leadership

And you thought you had a busy day! Jesus realizes that time is running short for him and on his earthly ministry. This parable, and the one that follows is a clear indictment on the Jewish leadership—the scribes, Pharisees and the Sadducees.

The parable must be understood by those in his audience. The leaders listened, and so did the crowds. Everyone got to hear the truth, whether they liked it or not. We must realize that Jesus didn’t intend to antagonize his audience purposefully. He only spoke these two parables to clarify what was true in the kingdom of God. Two sons, two reactions. The story divides the people right down the middle—you either accepted his word, or you ignored it.

It doesn’t matter what you said, it does matter what you did.

Tax-collectors and prostitutes (!) discover that the door to the kingdom opens up for them, but slams shut when the religious people want in. Jesus’ story declares that the Pharisees must go to the back of the line, and wait for others to enter in first. (Now that’s a mind blower.)

Let’s not get it mixed up. Salvation is 100% pure grace, and it has zero per cent human effort. He saves us, not because we’re such wonderful people (at least on Sundays, anyway!), but because of his gracious love. “It is by grace that we’re saved,” (Eph 2:8-9).

We’re the ones who won’t go to work when asked, but afterwards we decide to go. When we listen to Jesus—either from a Pharisee or a sinner viewpoint, will determine our real position in the kingdom.

What we say matters little, but what we do matters a great deal more.

“They talk of repenting, but they do not repent. They speak of believing, but they never believe. They think of submitting to God, but they have not submitted themselves to him yet. They say it is time they broke up the fallow ground, and sought the Lord, but they do not seek him. It all ends in a mere promise.”

C.H. Spurgeon

Art by Eugène Burnand