November 30, The Parable of the Pounds (Ten Minas) , Luke 19:12-27

November 30, The Parable of the Pounds (Ten Minas), Luke 19:12-27

Here is another parable that I have not read very often. This parable is very similar to the Parable of the Talents in Matthew 25 and is often passed over in preference to Matthew’s. Here are a few differences; The Parable of the Talents is placed during Holy Week (probably just before Passover and the Lord’s Supper on Thursday), after Palm Sunday. The Parable of the Pounds is placed shortly before the Triumphal Entry that occurred on Palm Sunday. In the Talents, the three individuals were given differing amounts of money according to their abilities: one received 10, one 5, and one 1. In the Pounds, each received 10 minas, which would amount to about 3 month’s wage. In the Talents the emphasis is on individual faithfulness according to our abilities.

Luke uses The Parable of the Pounds to emphasis a completely different aspect of the coming of the Kingdom of God. People were anticipating that when Jesus arrived at Jerusalem, the Kingdom of God was going to appear. Jesus gives this parable to show that He would depart, His followers would be entrusted with resources for Kingdom building, and He would return as King and Judge.

I believe the “man of noble birth” is Jesus. He would ascend back to the Father and be Crowned King of Kings and Lord of Lords. Jesus will return at some future time and judge Christians according to their works and condemn unbeliever because of their refusal to believe. This is as hard hitting a parable as Jesus gives.

¹¹ While they were listening to this, he went on to tell them a parable, because he was near Jerusalem and the people thought that the kingdom of God was going to appear at once. ¹² He said: “A man of noble birth went to a distant country to have himself appointed king and then to return. ¹³ So he called ten of his servants and gave them ten minas. ‘Put this money to work,’ he said, ‘until I come back.’

   ¹⁴ “But his subjects hated him and sent a delegation after him to say, ‘We don’t want this man to be our king.’

   ¹⁵ “He was made king, however, and returned home. Then he sent for the servants to whom he had given the money, in order to find out what they had gained with it.

   ¹⁶ “The first one came and said, ‘Sir, your mina has earned ten more.’

   ¹⁷ “‘Well done, my good servant!’ his master replied. ‘Because you have been trustworthy in a very small matter, take charge of ten cities.’

   ¹⁸ “The second came and said, ‘Sir, your mina has earned five more.’

   ¹⁹ “His master answered, ‘You take charge of five cities.’

   ²⁰ “Then another servant came and said, ‘Sir, here is your mina; I have kept it laid away in a piece of cloth. ²¹ I was afraid of you, because you are a hard man. You take out what you did not put in and reap what you did not sow.’

   ²² “His master replied, ‘I will judge you by your own words, you wicked servant! You knew, did you, that I am a hard man, taking out what I did not put in, and reaping what I did not sow? ²³ Why then didn’t you put my money on deposit, so that when I came back, I could have collected it with interest?’

   ²⁴ “Then he said to those standing by, ‘Take his mina away from him and give it to the one who has ten minas.’

   ²⁵ “‘Sir,’ they said, ‘he already has ten!’

   ²⁶ “He replied, ‘I tell you that to everyone who has, more will be given, but as for the one who has nothing, even what they have will be taken away. ²⁷ But those enemies of mine who did not want me to be king over them—bring them here and kill them in front of me.’”—Luke 19:11-27

November 29, The Parable of the Pharisee and the Publican, Luke 18:10-14

November 29, The Parable of the Pharisee and the Publican, Luke 18:10-14

The context continues to be the self-righteous ones. The Jewish religious elite are not mentioned but would be included in this group. The story is shocking and not what committed church-folk would expect. Although we would not pray so egotistically as the Pharisee, I have attended prayer meetings and Holy Spirit meetings where it appears one tries to out do another.

The tax collector knew he was a sinner and was in need of God’s grace. He prayed what we might call, “the sinner’s prayer.” In leading someone to Christ, we have come up with a prayer made up of many parts from several scriptures. We include John 1:12, “as many as received him,” and Rev. 3:20, “Come into my heart,” and Luke 18:13, “God have mercy on me a sinner.”

God hears sincere prayers. God answers the prayers of those who depend upon Him. Read James 4:6, “But he gives us more grace. That is why Scripture says: “God opposes the proud but shows favor to the humble.” And James 4:10, “Humble yourselves before the Lord, and he will lift you up.” God loves to hear the prayers of the humble. Notice this passage is followed by Jesus blessings the children.

¹⁰ “Two men went up to the temple to pray, one a Pharisee and the other a tax collector. ¹¹ The Pharisee stood by himself and prayed: ‘God, I thank you that I am not like other people—robbers, evildoers, adulterers—or even like this tax collector. ¹² I fast twice a week and give a tenth of all I get.’

   ¹³ “But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, ‘God, have mercy on me, a sinner.’

   ¹⁴ “I tell you that this man, rather than the other, went home justified before God. For all those who exalt themselves will be humbled, and those who humble themselves will be exalted.”—Luke 18:10-14

November 28, The Parable of the Unjust Judge, Luke 18:1-8

November 28, The Parable of the Unjust Judge, Luke 18:1-8

This parable gives a teaching similar to the one given with the Lord’s Prayer and the Parable of the Friend at Midnight in Luke 11:5-8. Remember; don’t push the parable beyond its primary meaning. God is not a friend unwilling to help. God is not an unjust judge. To our experience, sometimes it appears that God is not answering our prayers. The message of this parable is that if an unwilling friend (Luke 11) and an unjust judge can be moved to action through persistence, how much more God will answer our prayers if we persist.

Notice the explanation or application of this parable is given in verse 6-8. Jesus says, “Listen to what the unjust judge says.” He may mean listen to the teaching of this parable or listen to how the judge was moved by the widow’s persistence. I was once challenged by a book or audio teaching on prayer to pray for a specific need for 40 days. The author challenged a group of business leaders to try it, and if their prayers were not answered in 40 days, he would personally give them $500. If their prayers were answered, they owed him $500. Out of the 10 (or 20 I don’t remember exactly), who accepted the challenge, everyone sent him a check for $500. The last one said he did not have his prayer answered but the practice of prayer so dramatically changed his life he felt he owed him the $500.

God gives us what we pray for. James 5 says the effectual fervent prayer of a righteous man accomplishes much. Persistence in prayer demonstrates to God that we believe and that we are completely committed. Try it. Lift a request to God for 40 days. See if God does not answer your prayer. If want the $500 challenge, give me a call.

¹ Then Jesus told his disciples a parable to show them that they should always pray and not give up. ² He said: “In a certain town there was a judge who neither feared God nor cared what people thought. ³ And there was a widow in that town who kept coming to him with the plea, ‘Grant me justice against my adversary.’

   ⁴ “For some time he refused. But finally he said to himself, ‘Even though I don’t fear God or care what people think, ⁵ yet because this widow keeps bothering me, I will see that she gets justice, so that she won’t eventually come and attack me!’”

 ⁶ And the Lord said, “Listen to what the unjust judge says. ⁷ And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off? ⁸ I tell you, he will see that they get justice, and quickly. However, when the Son of Man comes, will he find faith on the earth?”—Luke 18:1-8

November 27, The Parable of the Unprofitable Servants, Luke 17:7-10

November 27, The Parable of the Unprofitable Servants, Luke 17:7-10

Wow! I fear I often avoided a few of these parables: the Parable of the Unjust Steward in Luke 16 and this one. They always seemed so unlike Jesus. Better put, they don’t seem to fit the kind of Jesus I knew. I believe the context of this parable is the teachings on wealth and gaining rewards in the next life by use of our wealth from Luke 16. Notice, the healing of the ten lepers follows this parable. Of the ten lepers healed, only one, a Samaritan, returned to give thanks. The two ideas are rewards versus giving thanks.

I believe this parable addresses the idea of reward for faithful service. Servants, or slaves, are intended to do as they are told. Obedience is not something special but the minimum requirement. If a servant or slave is obedient, they will not be punished. The parable describes in great detail the exhausting task of a slave. After doing chores in the field the slave must change and serve his master before eating himself.

The explanation is given in verse 10, “So you too, when you do all things which are commanded you, say, ‘We are unworthy slave; we have done only that which we ought to have done.’” The self-righteous Pharisees and Jewish leaders were not very grateful. At times, I think parents, employees, even pastors and missionaries, and especially working mothers, feel like they have done more than their share. We might be tempted to look to the Lord and ask if we are doing above what is required.

Jesus came, gave up His heavenly throne, served fallen humanity, and gave His life for our shortcomings. The scripture says that Jesus learned obedience through the things He suffered. I believe God is a loving God and salvation is free to us, but in the mystery of God, we are still unworthy slaves. We should be grateful we have breath enough to serve God and others.

⁷ “Suppose one of you has a servant plowing or looking after the sheep. Will he say to the servant when he comes in from the field, ‘Come along now and sit down to eat’? ⁸ Won’t he rather say, ‘Prepare my supper, get yourself ready and wait on me while I eat and drink; after that you may eat and drink’? ⁹ Will he thank the servant because he did what he was told to do? ¹⁰ So you also, when you have done everything you were told to do, should say, ‘We are unworthy servants; we have only done our duty.’”—Luke 17:7-10

November 26, The Parable of the Rich Man and Lazarus, Luke 16:19-31

November 26, The Parable of the Rich Man and Lazarus, Luke 16:19-31

The broader context for this passage is the entirety of chapter 15, the three parables of lost things (sheep, coin, and sons), and the Pharisees grumbling about Jesus spending time with sinners. The more immediate context has to do with money. The parable of the Unjust Steward challenges us to use our earthly riches to benefit others and in so doing put our treasures in heaven. Notice, verses 14 and 15, “The Pharisees, who loved money, heard all this and were sneering at Jesus. ¹⁵ He said to them, “You are the ones who justify yourselves in the eyes of others, but God knows your hearts.”

It almost appears to me that this parable is an explanation or example of the Parable of the Unjust Steward. A couple thoughts on this idea: 1) The Parable of the Prodigal Son almost seems to explain or give human examples of how God might view us in light of the lost sheep and lost coin. 2) Some question whether the story of the Rich Man and Lazarus is a parable or a true life story. No names are given in parables. 3) This is what might happen if we do not use our wealth for others.

The rich man did not use his earthly wealth to help others. The poor beggar, Lazarus, was not benefited by this man at all. When Lazarus dies, he goes to Abraham’s side. The rich man had no rewards in heaven and ended up in Hell. The word is Hades, a place of the unsaved dead, where they possibly await the final judgment and hell. Notice Hades is described as a place of torment and hot fire. In the judgment passages, Jesus does not usually distinguish between this time and that time. All time seems immediate to God. To the thief on the cross, Jesus said, “Today you will be with me in paradise.” To Mary and Martha at Lazarus’ tomb, “I am the resurrection and the life. The one who believes in me will live, even though they die; ²⁶ and whoever lives by believing in me will never die” (John 11:25-26).

The request to have Lazarus sent back from the dead to warn the rich man’s brothers in very interesting. There was a man named Lazarus who was raised again from the dead. But this might mean nothing for Lazarus may have been a very popular name. Abraham, speaking as the voice of God, replies, “They have Moses and the Prophets; let them listen to them…If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead.”

Jesus did come and was raised from the dead. Those who hearts were hardened did not repent and were not convinced. John 3:16-18 tells us that those who believe receive eternal life, but those who will not believe will perish. They perish because the light has come and they loved darkness rather than light. The miracle of the resurrection of Jesus will not save those who refuse to believe.

¹⁹ “There was a rich man who was dressed in purple and fine linen and lived in luxury every day. ²⁰ At his gate was laid a beggar named Lazarus, covered with sores ²¹ and longing to eat what fell from the rich man’s table. Even the dogs came and licked his sores.

   ²² “The time came when the beggar died and the angels carried him to Abraham’s side. The rich man also died and was buried. ²³ In Hades, where he was in torment, he looked up and saw Abraham far away, with Lazarus by his side. ²⁴ So he called to him, ‘Father Abraham, have pity on me and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in agony in this fire.’

   ²⁵ “But Abraham replied, ‘Son, remember that in your lifetime you received your good things, while Lazarus received bad things, but now he is comforted here and you are in agony. ²⁶ And besides all this, between us and you a great chasm has been set in place, so that those who want to go from here to you cannot, nor can anyone cross over from there to us.’

   ²⁷ “He answered, ‘Then I beg you, father, send Lazarus to my family, ²⁸ for I have five brothers. Let him warn them, so that they will not also come to this place of torment.’

   ²⁹ “Abraham replied, ‘They have Moses and the Prophets; let them listen to them.’

   ³⁰ “‘No, father Abraham,’ he said, ‘but if someone from the dead goes to them, they will repent.’

   ³¹ “He said to him, ‘If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead.’”—Luke 16:19-31

November 25, The Parable of the Unjust Steward, Luke 16:1-9

 November 25, The Parable of the Unjust Steward, Luke 16:1-9

This is one of the more puzzling parables. It doesn’t seem to fit the image and form of the kingdom of God. The context has not changed. In the beginning of chapter 15, the Pharisees and the teachers of the law are complaining about Jesus spending time with sinners. Notice in 16:14, the Pharisees were still listening.

In verse 8, the master praised the unrighteous steward because he had acted shrewdly. The Charles Ryrie Study Bible note says, “What is commended is the ingenuity, not the dishonesty, of the steward in using his present opportunities to prepare for the future.” The application for us is that we should use what we have in this life in the service of God in order to assure rewards in heaven. The rest of chapter 16 has to do with the greed of the Jewish religious elite. The next parable, often not called a parable, speaks of the rich man, Lazarus, and Hell.

¹ Jesus told his disciples: “There was a rich man whose manager was accused of wasting his possessions. ² So he called him in and asked him, ‘What is this I hear about you? Give an account of your management, because you cannot be manager any longer.’

   ³ “The manager said to himself, ‘What shall I do now? My master is taking away my job. I’m not strong enough to dig, and I’m ashamed to beg— ⁴ I know what I’ll do so that, when I lose my job here, people will welcome me into their houses.’

   ⁵ “So he called in each one of his master’s debtors. He asked the first, ‘How much do you owe my master?’

   ⁶ “‘Nine hundred gallons of olive oil,’ he replied.

   “The manager told him, ‘Take your bill, sit down quickly, and make it four hundred and fifty.’

   ⁷ “Then he asked the second, ‘And how much do you owe?’

   “‘A thousand bushels of wheat,’ he replied.

   “He told him, ‘Take your bill and make it eight hundred.’

   ⁸ “The master commended the dishonest manager because he had acted shrewdly. For the people of this world are more shrewd in dealing with their own kind than are the people of the light. ⁹ I tell you, use worldly wealth to gain friends for yourselves, so that when it is gone, you will be welcomed into eternal dwellings.—Luke 1:1-9

November 24, The Parable of the Prodigal Son, Luke 15:11-32

November 24, The Parable of the Prodigal Son, Luke 15:11-32

This very long parable is really an illustration of the first two parables (lost sheep and coin). It is not my intent to interpret every aspect this one; rather, let me share a few insights.

I have heard this called the Parable of the Prodigal Father. The word prodigal is a name we, the Church, have given to this parable. If you look up the word prodigal, you will find it means: extravagant to a degree bordering on recklessness or producing generous amounts. In the negative, prodigal describes the younger son who wasted his father’s money on sinful living. When considering the Father, God, we see prodigal in how extravagant God bestows His love on us and this younger son.

I have also called this the Prodigal Sons, meaning both the younger and older sons were lost. But the word prodigal would not really apply to the older son but stingy and ungrateful might.

In this parable, the younger son refers to sinners who have rebelled against God. He would represent the lost sheep and the lost coin in the first two parables. In the prodigal, we see the repentance of the sinner. Neither the sheep nor the coin need to repent. Upon repentance, notice the Father saw the son while he was still a long way off. The father ran to his son and accepted him. It is very undignified for a middle eastern man to run. The father accepts his son back and extravagantly blesses him with a ring, shoes, a robe, and a feast, the celebration mentioned in the sheep and coin parables.

The older son would represent the grumbling Jewish leaders from the context of this teaching (Luke 15:1). The explanation for this parable (although I think this parable is really an explanation of the first two) is given in the correction to the older son. This parable is so long, deep, and dramatic that one could spend a lifetime learning from it. Enjoy. Do you remember when you came to yourself like the younger son? Have you ever caught yourself acting like the older son?

¹¹ Jesus continued: “There was a man who had two sons. ¹² The younger one said to his father, ‘Father, give me my share of the estate.’ So he divided his property between them.

   ¹³ “Not long after that, the younger son got together all he had, set off for a distant country and there squandered his wealth in wild living. ¹⁴ After he had spent everything, there was a severe famine in that whole country, and he began to be in need. ¹⁵ So he went and hired himself out to a citizen of that country, who sent him to his fields to feed pigs. ¹⁶ He longed to fill his stomach with the pods that the pigs were eating, but no one gave him anything.

   ¹⁷ “When he came to his senses, he said, ‘How many of my father’s hired servants have food to spare, and here I am starving to death! ¹⁸ I will set out and go back to my father and say to him: Father, I have sinned against heaven and against you. ¹⁹ I am no longer worthy to be called your son; make me like one of your hired servants.’ ²⁰ So he got up and went to his father.

   “But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him.

   ²¹ “The son said to him, ‘Father, I have sinned against heaven and against you. I am no longer worthy to be called your son.’

   ²² “But the father said to his servants, ‘Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. ²³ Bring the fattened calf and kill it. Let’s have a feast and celebrate. ²⁴ For this son of mine was dead and is alive again; he was lost and is found.’ So they began to celebrate.

   ²⁵ “Meanwhile, the older son was in the field. When he came near the house, he heard music and dancing. ²⁶ So he called one of the servants and asked him what was going on. ²⁷ ‘Your brother has come,’ he replied, ‘and your father has killed the fattened calf because he has him back safe and sound.’

   ²⁸ “The older brother became angry and refused to go in. So his father went out and pleaded with him. ²⁹ But he answered his father, ‘Look! All these years I’ve been slaving for you and never disobeyed your orders. Yet you never gave me even a young goat so I could celebrate with my friends. ³⁰ But when this son of yours who has squandered your property with prostitutes comes home, you kill the fattened calf for him!’

   ³¹ “‘My son,’ the father said, ‘you are always with me, and everything I have is yours. ³² But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.’”—Luke 15:11-32