What Do You Value?
Commentary
A pastor has been called to a certain congregation with one major mandate in mind: “Revitalize our youth ministry! We built this new addition to our church building, with a huge mortgage and we cannot get any younger people to come to our church activities.” So, the Pastor mobilizes the younger families in both the church and in the local area for monthly Sunday night activities. However, the very faces that were on the pastoral call committee often have alternative family plans on Sunday nights.
That same year, the denomination is planning a huge youth event out of state. The pastor joins other churches in the area to create fundraisers for the trip. Such activities include: pancake and pulled pork dinners, baked goods sales, and seeking matching funds from the local churches. Initially this particular church had ten young people signed up for the youth event — more than a year in advance for registration purposes. With the funds and transportation now in place, the pastor receives the shock of his or her life! There is a summer sports program new to the local area that is attracting many teens and their families, which will cost upward of $500.00 or more in expenses per teenager. Now, half of the church group has bowed out of the already paid for church youth gathering. These five families of the youth would prefer the sports camp, even though the church activity is paid for and is now covered at no expense to the youth or their families. At year’s end, when the board of elders see the statistics of youth activities and use of the church building, how will the pastoral performance of a “vital youth group” be measured? What do we value in terms of church ministry?
In the same community, many people are growing frustrated as they turn on both the national or local news. They do not like who they see in the various political offices, as well as decisions on local issues in government. One of the church Sunday school teachers makes a modest proposal: If people wish to see changes made they could either run for local office themselves or assist other people who wish to run for office. This will take many nights of meetings, going door to door with petitions, and putting together campaign events. Regardless of political party, volunteers are always welcome. What do we value in terms of government leadership? All three of this week’s texts touch on a dimension of these occurrences in a church.
Jeremiah 8:18—9:1
Jeremiah 1:10 may be seen as a mission statement for the entire book, “See, today I appoint you over nations and over kingdoms, to pluck up and to pull down, to destroy and to overthrow, to build and to plant” (Stulman, 42). This text is a composite of brief announcements of the certainty of a military attack, and major defeat of the nation of Israel (Judah). Worshipers are under the false security that merely possessing the law and worshiping in the Temple is sufficed to be God’s elect people. They miss the major point that fruitfulness is actually living out the law. This is not a distant spectator’s view. This suggests that those with the right to criticize any church or organization policies should have “skin the game,” to be credible. In the opening illustration, maybe those congregational members who supported the building addition should be sought out for more accountability, rather than hiring any pastor to be the potential scapegoat?
However, the people bear responsibility for their fate due to of constant prophetic warnings. The people would not amend their ways. The phrase, “Is there no Balm in Gilead” (Jeremiah 8:22) reflects that there is no physician present for quick healing, which will result in despair. The nation’s constant act of disobedience was to assume that divine election from God will always guarantee fruitful harvests and be unbothered by foreign military interference. Israel’s rich and fertile lands of Gilead will be soon lost! (Clements, 59)
God’s providence and power are protected throughout the book of Jeremiah. The prophet identifies any conquest as a result of the nation’s refusal to return to the ways of God. Therefore, God is bringing this judgment upon the people in hopes of offering a reality check and to bring the people to their senses (Stulman, 21-23).
There are three preaching paths one may consider. First, the same God who tears down can also rebuild later (Jeremiah 1:10). This message of judgment need not be the last word, since the people do have the Law to draw from. It points them in the direction of how to yield fruitfulness or moral conduct similar to that of the book of Deuteronomy.
Today in 2019, what problems or crises has any community of faith brought upon themselves? If a church opts to explore a business model for performance, then are they also prepared for the dire consequences that some brick and mortar businesses experience when they have outlasted their consumerist usefulness with the invasion of online shopping opportunities? If the church is a called, sacred, holy community of faith, then how are they distinguished from the latest fanatical power broker who invades the community with its cost/benefit view of life?
Second, what is the responsibility one bears if they are viewed as the “elect” or chosen stewards of a community, organization or group of people? Just because a person has a nameplate on the door that identifies their official title, what sacrifices and hard choices are also demanded of such a position? In times of testing, financial turmoil or weather disasters, where does any local church view it as their mission to be part of the clean-up, solution, and financing — and where do they draw the line or create healthy boundaries, so the group can do take on another obstacle on another day?
Third, what is defined as “despair” in any given community where there is no “Balm in Gilead?” It could be the death of generous financial givers in a congregation (who use to plug the red ink gap in the budget at year’s end). Maybe it is the relocation of a major family within the congregation who was at the core of the energy for any given ministry idea. Possibly, despair looks like the loss of a major employer in the community for which many congregation members depend on in some capacity. In any of these three situations, Jeremiah 1:10 serves as a reminder that God can still build up and plant as well as overthrow or destroy.
[Sources: Clements, R.E., Interpretation, a Bible Commentary for Teaching and Preaching: Jeremiah, (Atlanta, GA: John Knox Press, 1988); Stulman, Louis, Abingdon Old Testament Commentaries: Jeremiah, (Nashville, TN: Abingdon Press, 2005)].
1 Timothy 2:1-7
Original Pauline authorship of the Pastoral Epistles is contested by modern scholars. Early church fathers such as Polycarp accepted them as authentic Pauline authorship, while Codex P46 omits them in the New Testament canon. A developed ecclesiology or church structure is contained within these writings, which supports the early church fathers. Though contested, the epistles contain the essence of Paul’s thinking and theology, probably scribed and edited by disciples of Paul. Therefore, for the purposes of this article, “Paul” will be referred to as the author of 1 Timothy.
The first division of this text is 1 Timothy 1:1-4. This is a transitional text from the Chapter 1 for the purposes of making prayer, supplication, thanksgivings and intercessions for all persons —especially those people holding governmental offices on all levels. This tradition goes as far back as Jeremiah 29:7 when the exiles were told to seek the welfare of the state they are living in, for this also serves their well-being. This text could be used as a cross reference for Romans 13:1-7, where Paul believes God has appointed the civil authorities to keep order to avoid chaos.
Christian piety or godliness (Greek: eusebeia, the term is used ten times in the pastoral epistles) holds that people of faith can lead godly, quiet, respectful lives as disciples of Christ of the church while praying for the nation and seeking a peaceful co-existence with any government authorities. Even if the government is unjust, the church’s ministry is to pray for such rulers to become good people (Oden, 90). The desired outcome is that all people within any civic community have a tranquil, peaceful, quiet life while still being held accountable to a government authority on some level (Oden 91).
The second division of this text is, 1 Timothy 1:5-8. This is a fragment of a creedal statement which identifies the man Christ Jesus as the Mediator between humans and God. The crucifixion of Jesus as a ransom for the sins of humanity is the concrete historical witness as to why Jesus is the Christ of the church, for which Paul is a preacher (herald and apostle) to the gentiles.
Another footnote to this text might be that prayer should be “lifting holy hands, without anger or quarrelling” (1 Timothy 1:8). A modern example might be the aftermath of a tense church council meeting where certain members are angry at an absent church member or pastor — thus having a hostile “meeting after the meeting in the church parking lot.”
One preaching path might be that regardless of whether one agrees or disagrees with a given government leader or policy, people of faith can still pray for God’s will and that these leaders do the right actions to insure the order of the community. What do you value in government?
Also, people of faith can always encourage voting at elections or be willing to participate in any office themselves, as well as assisting people who have a gift to seek political office. One example might be that of a vocal clergyman who was unhappy with the direction of the public school district. In his passion for the well-being of his own children and that of his neighbors, he placed his name on the ballot for the local school board of education. He got elected! Upon attending board meetings, he soon discovered that financial concerns, state laws and accreditation policies muddied the waters considerably when it came to defining what a “quality” education is and is not.
The pastor’s wife was “cornered” during her shopping errands at the local grocery store over school policies and issues. She had to leave the county to get a loaf of bread and container of milk to avoid being given speeches on “deteriorating education standards….and this is not how it was when I was in school!” Will this pastor seek re-election for school board when his term is up? What is viewed as a quiet, peaceable, godly, respectful way of life for everybody (1 Timothy 2:2)?
[Sources: Aus, Roger, and Arland Hultgren, Augsburg Commentary on the New Testament: I-II Timothy, Titus, and II Thessalonians, (Minneapolis, MN: Augsburg Fortress, 1984); Oden, Thomas C., Interpretation, a Bible Commentary for Teaching and Preaching: First and Second Timothy and Titus, (Louisville, KY: John Knox Press, 1989)].
Luke 16:1-13
The first question that would settle many internal problems with this text is where does one end the parable? If it is at the end of verse 8b (“The master commended the dishonest steward for his prudence…), or at 16:13, (“….You cannot serve God and mammon”)?
The parable itself has been a source of friction and even embarrassment throughout the history of the church. Pope Julian (The Apostate) used it to assert inferiority to Christianity and its founder Jesus (Parsons, 245). Another source of confusion is that Jesus identifies himself as Greek: “Kyros or Lord,” just as the master of the steward is defined as “Greek: Kyros or Lord.” Is Jesus the Master here?
The crisis of the story begins when the master accuses the servant of “wasting his goods.” Early questions have arisen as to whether the master’s goods are ill gotten from the beginning. Also, there is a Greek fable tradition of the “slave as trickster” from Aesop’s fables, in which this parable might be mirroring (Parsons, 246-247).
The actions of the steward calling in his master’s debtors, reducing their balance then authorizing this as payment might find support in Leviticus 25:36, regarding “not taking interest or increase from your brother or sister.” Was the steward simply allowing the creditors to pay off the principle amount without interest added? Today consider how many college student loans could lighten the debt burdens of many younger people in the workforce, without the added interest? One might argue this to be an example of wise stewardship in certain circumstances.
Another popular interpretation is that the steward was simply dropping his “sales commission” in reducing the creditor’s debts (Fitzmyer, 1098). Still, another view is that the master was actually “empowering the steward” to be creative in giving him the power to carry out such transactions. In modern companies, when an employee is terminated from his or her job, they are immediately given a box to empty out his or her desk, and then the security guard leads them outside beyond the locked gates of the company. This master has given the steward some time to consider his position.
Another view is that the Master was simply going to relocate the steward within the organization to a position where either he will have to do considerable manual labor, or beg for funds and resources for the organization. In that light, the steward is showing he is resourceful with money matters.
All sources consulted agree that the master actually affirmed the steward’s “prudence” or willingness to carry on wise transactions with the creditors, and in the process creating alliances with such people in the event the master does terminate the steward from his position. “Whoever is faithful in a very little is faithful also in much; and whoever is dishonest in a very little is dishonest also in much. If then you have not been faithful with the dishonest wealth, who will entrust to you the true riches?” (Luke 16:10-11). In its strictest sense, the steward has met this standard of measurement.
A recurring theme in the New Testament as well as an interpretative lens for this parable might be, Luke 16:13, “No servant can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth.” Wherever one’s possessions are located is where his or heart already is in their daily life of discipleship. The steward’s treasures were stored into the benevolence of the master’s creditors whom he is forgiving. This could be a case made for almsgiving or serving other people on earth (Johnson, 248). Still, another direction might be to consider the steward is looking toward the future rather than simply stewing in his unfortunate fate in the present (Fitzmyer, 1099).
One might consider that initially the steward was wasting his master’s goods, but upon closer reflection he became more prudent with the master’s property, thus redeeming himself (Parson, 248; Fitzmyer, 1098). This might suggest a direction of repentance as a sermon theme.
The broader context of this parable in Luke 16-17 includes the use and abuse of wealth and the demands of discipleship. Later in Luke 16:19-31, will be the parable of the Rich man and Lazarus. Juxtaposing these two parables could provide a continuum of repentance of misuse of money or greedy use of wealth (Fitzmyer, 1099).
[Sources: Fitzmyer, Joseph A., The Anchor Bible: The Gospel According to Luke X-XXIV, (Garden City, NY: Doubleday & Company Inc. 1983); Johnson, Luke Timothy, Sacra Pagina: The Gospel of Luke, (Collegeville, MN: The Liturgical Press, 1991); Parsons, Mikeal C., Paideia Commentaries on the New Testament: Luke, Grand Rapids, MI: Baker Academic 2015)].
Application
What do we value in life? Mammon (money), power and concupiscence (immediate self-gratification) are the perpetual false gods that tempt people of faith in any age. Luke’s gospel message is about “seeking and saving the lost” (Luke 19:10). How is this best carried out with the possessions which God has given any faith community? What is defined as ministry in terms of the church or being subservient to an employer? (Do we “hire or fire” the pastor? …How about the church secretary or custodian who may or may not be doing a good job, but has family ties among the financially generous members?) What makes for good stewardship?
The implied response to the question, “What do we value?” in this parable might be that financial resources are held in high regard. However, at what cost is wealth valued if it translates into mistreatment of workers, those whom are in debt to us, and finally, what do we owe when we too stand before the Son of Man (Luke 21:35)?
Alternative Application
An English proverb says, “Worrying is like sitting in a rocking chair. It gives you something to do, but it doesn’t get you anywhere.” This steward carefully calculated all of his options. He was realistic as to what he could and could not do with the resources he had available to him at the time. He was at the bottom end of a top-down power structure. However, he did not allow this reality to paralyze him into anxious hours or worry. He reflected and took some action. This might be another application of Jesus’ saying, “And his master commended the dishonest manager because he had acted shrewdly; for the children of this age are more shrewd in dealing with their own generation than are the children of light. (Luke 16:8)”
That same year, the denomination is planning a huge youth event out of state. The pastor joins other churches in the area to create fundraisers for the trip. Such activities include: pancake and pulled pork dinners, baked goods sales, and seeking matching funds from the local churches. Initially this particular church had ten young people signed up for the youth event — more than a year in advance for registration purposes. With the funds and transportation now in place, the pastor receives the shock of his or her life! There is a summer sports program new to the local area that is attracting many teens and their families, which will cost upward of $500.00 or more in expenses per teenager. Now, half of the church group has bowed out of the already paid for church youth gathering. These five families of the youth would prefer the sports camp, even though the church activity is paid for and is now covered at no expense to the youth or their families. At year’s end, when the board of elders see the statistics of youth activities and use of the church building, how will the pastoral performance of a “vital youth group” be measured? What do we value in terms of church ministry?
In the same community, many people are growing frustrated as they turn on both the national or local news. They do not like who they see in the various political offices, as well as decisions on local issues in government. One of the church Sunday school teachers makes a modest proposal: If people wish to see changes made they could either run for local office themselves or assist other people who wish to run for office. This will take many nights of meetings, going door to door with petitions, and putting together campaign events. Regardless of political party, volunteers are always welcome. What do we value in terms of government leadership? All three of this week’s texts touch on a dimension of these occurrences in a church.
Jeremiah 8:18—9:1
Jeremiah 1:10 may be seen as a mission statement for the entire book, “See, today I appoint you over nations and over kingdoms, to pluck up and to pull down, to destroy and to overthrow, to build and to plant” (Stulman, 42). This text is a composite of brief announcements of the certainty of a military attack, and major defeat of the nation of Israel (Judah). Worshipers are under the false security that merely possessing the law and worshiping in the Temple is sufficed to be God’s elect people. They miss the major point that fruitfulness is actually living out the law. This is not a distant spectator’s view. This suggests that those with the right to criticize any church or organization policies should have “skin the game,” to be credible. In the opening illustration, maybe those congregational members who supported the building addition should be sought out for more accountability, rather than hiring any pastor to be the potential scapegoat?
However, the people bear responsibility for their fate due to of constant prophetic warnings. The people would not amend their ways. The phrase, “Is there no Balm in Gilead” (Jeremiah 8:22) reflects that there is no physician present for quick healing, which will result in despair. The nation’s constant act of disobedience was to assume that divine election from God will always guarantee fruitful harvests and be unbothered by foreign military interference. Israel’s rich and fertile lands of Gilead will be soon lost! (Clements, 59)
God’s providence and power are protected throughout the book of Jeremiah. The prophet identifies any conquest as a result of the nation’s refusal to return to the ways of God. Therefore, God is bringing this judgment upon the people in hopes of offering a reality check and to bring the people to their senses (Stulman, 21-23).
There are three preaching paths one may consider. First, the same God who tears down can also rebuild later (Jeremiah 1:10). This message of judgment need not be the last word, since the people do have the Law to draw from. It points them in the direction of how to yield fruitfulness or moral conduct similar to that of the book of Deuteronomy.
Today in 2019, what problems or crises has any community of faith brought upon themselves? If a church opts to explore a business model for performance, then are they also prepared for the dire consequences that some brick and mortar businesses experience when they have outlasted their consumerist usefulness with the invasion of online shopping opportunities? If the church is a called, sacred, holy community of faith, then how are they distinguished from the latest fanatical power broker who invades the community with its cost/benefit view of life?
Second, what is the responsibility one bears if they are viewed as the “elect” or chosen stewards of a community, organization or group of people? Just because a person has a nameplate on the door that identifies their official title, what sacrifices and hard choices are also demanded of such a position? In times of testing, financial turmoil or weather disasters, where does any local church view it as their mission to be part of the clean-up, solution, and financing — and where do they draw the line or create healthy boundaries, so the group can do take on another obstacle on another day?
Third, what is defined as “despair” in any given community where there is no “Balm in Gilead?” It could be the death of generous financial givers in a congregation (who use to plug the red ink gap in the budget at year’s end). Maybe it is the relocation of a major family within the congregation who was at the core of the energy for any given ministry idea. Possibly, despair looks like the loss of a major employer in the community for which many congregation members depend on in some capacity. In any of these three situations, Jeremiah 1:10 serves as a reminder that God can still build up and plant as well as overthrow or destroy.
[Sources: Clements, R.E., Interpretation, a Bible Commentary for Teaching and Preaching: Jeremiah, (Atlanta, GA: John Knox Press, 1988); Stulman, Louis, Abingdon Old Testament Commentaries: Jeremiah, (Nashville, TN: Abingdon Press, 2005)].
1 Timothy 2:1-7
Original Pauline authorship of the Pastoral Epistles is contested by modern scholars. Early church fathers such as Polycarp accepted them as authentic Pauline authorship, while Codex P46 omits them in the New Testament canon. A developed ecclesiology or church structure is contained within these writings, which supports the early church fathers. Though contested, the epistles contain the essence of Paul’s thinking and theology, probably scribed and edited by disciples of Paul. Therefore, for the purposes of this article, “Paul” will be referred to as the author of 1 Timothy.
The first division of this text is 1 Timothy 1:1-4. This is a transitional text from the Chapter 1 for the purposes of making prayer, supplication, thanksgivings and intercessions for all persons —especially those people holding governmental offices on all levels. This tradition goes as far back as Jeremiah 29:7 when the exiles were told to seek the welfare of the state they are living in, for this also serves their well-being. This text could be used as a cross reference for Romans 13:1-7, where Paul believes God has appointed the civil authorities to keep order to avoid chaos.
Christian piety or godliness (Greek: eusebeia, the term is used ten times in the pastoral epistles) holds that people of faith can lead godly, quiet, respectful lives as disciples of Christ of the church while praying for the nation and seeking a peaceful co-existence with any government authorities. Even if the government is unjust, the church’s ministry is to pray for such rulers to become good people (Oden, 90). The desired outcome is that all people within any civic community have a tranquil, peaceful, quiet life while still being held accountable to a government authority on some level (Oden 91).
The second division of this text is, 1 Timothy 1:5-8. This is a fragment of a creedal statement which identifies the man Christ Jesus as the Mediator between humans and God. The crucifixion of Jesus as a ransom for the sins of humanity is the concrete historical witness as to why Jesus is the Christ of the church, for which Paul is a preacher (herald and apostle) to the gentiles.
Another footnote to this text might be that prayer should be “lifting holy hands, without anger or quarrelling” (1 Timothy 1:8). A modern example might be the aftermath of a tense church council meeting where certain members are angry at an absent church member or pastor — thus having a hostile “meeting after the meeting in the church parking lot.”
One preaching path might be that regardless of whether one agrees or disagrees with a given government leader or policy, people of faith can still pray for God’s will and that these leaders do the right actions to insure the order of the community. What do you value in government?
Also, people of faith can always encourage voting at elections or be willing to participate in any office themselves, as well as assisting people who have a gift to seek political office. One example might be that of a vocal clergyman who was unhappy with the direction of the public school district. In his passion for the well-being of his own children and that of his neighbors, he placed his name on the ballot for the local school board of education. He got elected! Upon attending board meetings, he soon discovered that financial concerns, state laws and accreditation policies muddied the waters considerably when it came to defining what a “quality” education is and is not.
The pastor’s wife was “cornered” during her shopping errands at the local grocery store over school policies and issues. She had to leave the county to get a loaf of bread and container of milk to avoid being given speeches on “deteriorating education standards….and this is not how it was when I was in school!” Will this pastor seek re-election for school board when his term is up? What is viewed as a quiet, peaceable, godly, respectful way of life for everybody (1 Timothy 2:2)?
[Sources: Aus, Roger, and Arland Hultgren, Augsburg Commentary on the New Testament: I-II Timothy, Titus, and II Thessalonians, (Minneapolis, MN: Augsburg Fortress, 1984); Oden, Thomas C., Interpretation, a Bible Commentary for Teaching and Preaching: First and Second Timothy and Titus, (Louisville, KY: John Knox Press, 1989)].
Luke 16:1-13
The first question that would settle many internal problems with this text is where does one end the parable? If it is at the end of verse 8b (“The master commended the dishonest steward for his prudence…), or at 16:13, (“….You cannot serve God and mammon”)?
The parable itself has been a source of friction and even embarrassment throughout the history of the church. Pope Julian (The Apostate) used it to assert inferiority to Christianity and its founder Jesus (Parsons, 245). Another source of confusion is that Jesus identifies himself as Greek: “Kyros or Lord,” just as the master of the steward is defined as “Greek: Kyros or Lord.” Is Jesus the Master here?
The crisis of the story begins when the master accuses the servant of “wasting his goods.” Early questions have arisen as to whether the master’s goods are ill gotten from the beginning. Also, there is a Greek fable tradition of the “slave as trickster” from Aesop’s fables, in which this parable might be mirroring (Parsons, 246-247).
The actions of the steward calling in his master’s debtors, reducing their balance then authorizing this as payment might find support in Leviticus 25:36, regarding “not taking interest or increase from your brother or sister.” Was the steward simply allowing the creditors to pay off the principle amount without interest added? Today consider how many college student loans could lighten the debt burdens of many younger people in the workforce, without the added interest? One might argue this to be an example of wise stewardship in certain circumstances.
Another popular interpretation is that the steward was simply dropping his “sales commission” in reducing the creditor’s debts (Fitzmyer, 1098). Still, another view is that the master was actually “empowering the steward” to be creative in giving him the power to carry out such transactions. In modern companies, when an employee is terminated from his or her job, they are immediately given a box to empty out his or her desk, and then the security guard leads them outside beyond the locked gates of the company. This master has given the steward some time to consider his position.
Another view is that the Master was simply going to relocate the steward within the organization to a position where either he will have to do considerable manual labor, or beg for funds and resources for the organization. In that light, the steward is showing he is resourceful with money matters.
All sources consulted agree that the master actually affirmed the steward’s “prudence” or willingness to carry on wise transactions with the creditors, and in the process creating alliances with such people in the event the master does terminate the steward from his position. “Whoever is faithful in a very little is faithful also in much; and whoever is dishonest in a very little is dishonest also in much. If then you have not been faithful with the dishonest wealth, who will entrust to you the true riches?” (Luke 16:10-11). In its strictest sense, the steward has met this standard of measurement.
A recurring theme in the New Testament as well as an interpretative lens for this parable might be, Luke 16:13, “No servant can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth.” Wherever one’s possessions are located is where his or heart already is in their daily life of discipleship. The steward’s treasures were stored into the benevolence of the master’s creditors whom he is forgiving. This could be a case made for almsgiving or serving other people on earth (Johnson, 248). Still, another direction might be to consider the steward is looking toward the future rather than simply stewing in his unfortunate fate in the present (Fitzmyer, 1099).
One might consider that initially the steward was wasting his master’s goods, but upon closer reflection he became more prudent with the master’s property, thus redeeming himself (Parson, 248; Fitzmyer, 1098). This might suggest a direction of repentance as a sermon theme.
The broader context of this parable in Luke 16-17 includes the use and abuse of wealth and the demands of discipleship. Later in Luke 16:19-31, will be the parable of the Rich man and Lazarus. Juxtaposing these two parables could provide a continuum of repentance of misuse of money or greedy use of wealth (Fitzmyer, 1099).
[Sources: Fitzmyer, Joseph A., The Anchor Bible: The Gospel According to Luke X-XXIV, (Garden City, NY: Doubleday & Company Inc. 1983); Johnson, Luke Timothy, Sacra Pagina: The Gospel of Luke, (Collegeville, MN: The Liturgical Press, 1991); Parsons, Mikeal C., Paideia Commentaries on the New Testament: Luke, Grand Rapids, MI: Baker Academic 2015)].
Application
What do we value in life? Mammon (money), power and concupiscence (immediate self-gratification) are the perpetual false gods that tempt people of faith in any age. Luke’s gospel message is about “seeking and saving the lost” (Luke 19:10). How is this best carried out with the possessions which God has given any faith community? What is defined as ministry in terms of the church or being subservient to an employer? (Do we “hire or fire” the pastor? …How about the church secretary or custodian who may or may not be doing a good job, but has family ties among the financially generous members?) What makes for good stewardship?
The implied response to the question, “What do we value?” in this parable might be that financial resources are held in high regard. However, at what cost is wealth valued if it translates into mistreatment of workers, those whom are in debt to us, and finally, what do we owe when we too stand before the Son of Man (Luke 21:35)?
Alternative Application
An English proverb says, “Worrying is like sitting in a rocking chair. It gives you something to do, but it doesn’t get you anywhere.” This steward carefully calculated all of his options. He was realistic as to what he could and could not do with the resources he had available to him at the time. He was at the bottom end of a top-down power structure. However, he did not allow this reality to paralyze him into anxious hours or worry. He reflected and took some action. This might be another application of Jesus’ saying, “And his master commended the dishonest manager because he had acted shrewdly; for the children of this age are more shrewd in dealing with their own generation than are the children of light. (Luke 16:8)”
