Sermon Outline, January 25

Peter J. Leithart, January 21, 2004

Sermon Outline for January 25:

God and Mammon, Luke 16:1-17:10

INTRODUCTION
Though Jesus begins a new parable in Luke 16:1, and is speaking to the disciples, in many ways chapter 16 is a continuation of what Jesus said in chapter 15. There is no change of scene, so Jesus is presumably still at the table with tax gatherers and sinners, as well as Pharisees and scribes (cf. 16:14). There are, moreover, a number of verbal links between chapter 16 and the parable of the prodigal son (e.g., "a certain man," 15:11; 16:1; "squander," 15:13 and 16:1). The scene does not change until 17:11; from 15:1-17:10, the scene is Jesus at table, alternately addressing the Pharisees (15:2-3; 16:14) and the disciples (16:1; 17:1). Jesus' teaching on the use of possessions is an extension of His teaching about table fellowship.

THE TEXT
"He also said to His disciples: 'There was a certain rich man who had a steward, and an accusation was brought to him that this man was wasting his goods. . . .'" (Luke 16:1-31).

A CLEVER, WICKED STEWARD
On the surface, this parable is about the shrewd use of wealth. A steward, whether through incompetence or fraud, has squandered his master's wealth, and is brought before his master to give an account (v. 1). Fearing that he will be dismissed from the house, the steward uses his position as steward to cancel half of the debts owed to his master (vv. 5-7). The debts are substantial, the produce of a significant farm, and so the savings is also substantial. The steward's goal is to win favor with his master's debtors, so that he can be received into their homes when he is cast out (v. 4). The "receive" a benefit from him (vv. 6, 7), and he hopes to be "received" by them (v. 4).

The lesson Jesus draws from this is that possessions ("mammon") should be used to "make friends," so that one can be received into eternal dwellings. Jesus has talked about being "rich toward God" and "treasures in heaven" earlier in Luke (12:21, 33), and shows that treasure is stored up with God by "selling" possessions and "giving to charity" (12:33). The steward, wicked as he was (v. 8), is shrewd because he knows what money is for: Money is not to be worshiped or hoarded. Money is not a lord or a god who is to be served (16:13). Money is to be used to "make friends" through giving. The only question is what friends we are trying to make.

LOVERS OF MONEY
Jesus' parable also has a particular edge for the Jews who "scoffed" at His teaching (v. 14). They are part of Israel, and think of themselves as "children of light," as well as "stewards" under the Lord. Yet, they don't know how to respond to a crisis as well as the "unjust steward" does.

Jesus' description of the scribes and Pharisees is precisely accurate. They did in fact add to the "debt" of obedience that the people owed, by multiplying all sorts of laws. These laws had particularly to do with cleanliness, a fact that Jesus alludes to when He says that the lawyers are not willing to even "touch" the burdens they lay on others (11:46; cf. 16:3). And, because many of these laws required some payment at the temple, the leaders of Israel, particularly the priests, were getting rich on the backs of the faithful poor of Israel.

What does Jesus want the Pharisees and scribes to do? What form should their repentance take? Jesus is instructing them to lighten the burdens that they have placed on the people, especially the poor of Israel (cf. 11:46). If they lighten the burdens, they would win the approval of their heavenly Master, win friends among the "tax gatherers and sinners" who make up the new kingdom of heaven, and be "received" into "eternal dwellings" (v. 9). If they fail, they will be dismissed from their position, and have nowhere to go. Even an unrighteous steward (e.g., a Gentile) would see where things were headed, and would ally himself with Jesus and his rag-tag band rather than with the Jewish leaders. Unless the scribes and Pharisees are faithful and begin to handle the "little things" of the Old Covenant, they will not be granted the "true riches" of the New Covenant. Jesus' warning is also to any within the church who would add to Scripture and load up burdens on people, especially if it is for financial gain.

ABOMINATION
When the Pharisees respond directly to Jesus' teaching, He addresses them directly. The rest of the chapter is a response to the mockery of the Pharisees. Though the Pharisees try to make themselves appear righteous before God, they are in fact abominable (v. 15). An "abomination" is a sin committed before the face of God that causes God to spew the sinner out of His presence. Abominations can only be committed by those who have near access to God, particularly priests but more generally the whole of Israel as the priestly people. When Israel is guilty of "abominations," they are in danger of "desolations."

The abominations committed by the Pharisees include not only maltreatment of the poor and lowly in Israel, but changing the laws to suit their desires. This was evident particularly in their changes in laws of divorce (vv. 17-18).

RICH MAN
The parable that ends the passage has the same thrust to it. The rich man is dressed in "purple and fine linen," materials used for the priestly robes in the OT (Exodus 28:5, 6, 8, etc.). He feasts on the rich fare of the temple sacrifices. Meanwhile, the poor Lazarus receives nothing, and is excluded from his table. Lazarus is unclean, covered by "sores" that suggest leprosy and keeping company with unclean dogs (vv. 20-21). Like the prophets of the OT, Jesus condemns the leaders of Israel for keeping up the splendors of the temple worship (which were commanded by God) while ignoring the needs of the people. Jesus' parable shows that this situation will be reversed after death (v. 22).

Like the parable of the prodigal son, however, this parable continues with a dialogue between Abraham and the rich man. The rich man wants to claim Abraham as "father" (v. 24, 27), but he has not done the deeds of Abraham. Even in torment, he doesn't see his position: He wants Lazarus to act like a good servant and fetch him some water, and perhaps go and take a message to his relatives. He believes that a man coming from the dead would convince his brothers in a way that the law and prophets will not. Abraham thinks differently: "If they do not listen to Moses and the Prophets, neither will they be persuaded if someone rises from the dead" (v. 31). The Pharisees and scribes will continue to reject Jesus even after He has been raised by the Father.

SCANDALS
Pharisees and scribes have been putting stumbling blocks ("scandals") in the way of the "little ones" of Israel. Addressing His disciples, Jesus warns them in very strong terms not to follow their example: Better that they were drowned in the sea, than to cause one to sin.

To ensure that they will not turn into Pharisees, Jesus instructs them to watch out for one another, rebuke, repent, and forgive. They are to remember constantly that they are unworthy slaves, who do only what is expected.

CATECHISM FOR LITTLE SAINTS
How should we use our money?
We should use our money to honor God, help the poor, and store up treasures in heaven.

Who is Jesus talking about in the parable of the Rich Man and Lazarus?
The Jewish leaders who lived in luxury and ignored the poor.

FOR FURTHER STUDY
1. Look up "millstone" in a concordance. What do those passages tell you about Jesus' saying in 17:2?

2. Notice the two references to the "sea" in 17:2, 6. What does the sea symbolize in the Bible? What is Jesus predicting will happen to those who put "scandals" in the way of His "little ones"?