The Wealth Test

Why is money such a common topic in Jesus’ preaching? Could it be that our wealth is a test? Could the way we handle money reveal whether we choose heaven or hell for all eternity? Let’s discuss this and the Great Reversal in Luke 16:19-31.

Rich

Luke 16:19 Jesus said, “There was a certain rich man who was splendidly clothed in purple and fine linen and who lived each day in luxury.”

God hates covetousness (Exodus 18:21), high taxes (1 Samuel 8:10-18), robbing others’ inheritance (Micah 2:1-5), coveting what others stole from us (Luke 12:13-21), selfish accumulation (Luke 16:19-31), and swindling (1 Corinthians 6:9-11). Covetousness causes conflict (James 4:1-4) and false religion (2 Peter 2).

A social gospel is misunderstood. The Gospel story of a selfish rich man who was hard-hearted towards poor Lazarus is an example. This passage does not require good works before salvation, but social responsibility towards others ought to be clearly evident among those who believe, in how we treat others.

Poor

Luke 16:20-21 “At his gate lay a poor man named Lazarus who was covered with sores. 21 As Lazarus lay there longing for scraps from the rich man’s table, the dogs would come and lick his open sores.”

Folklore names the rich man Dives. But in reality, the destitute beggar has a name but not the rich man. Is this how God looks at the world? Do the homeless who believe have a name in heaven, but do selfish and uncaring materialists have no name and no fame?

Bullies seem to be in every walk of life. They serve self, not the self-sacrificial leadership we find in Jesus. This bully, even in hell continued to bark orders. Another lesson for us is that if we do not have compassion on the weak, we are no better than bullies.

A so-called success, was a great failure in care of the less fortunate. A selfish salvation, not saving others is an oxymoron. Salvation is something that a person shares, both physical salvation for this life and eternal salvation for the next. Lacking compassion, is one of life’s greatest ethical failures.

Death

Luke 16:22-23 “Finally, the poor man died and was carried by the angels to sit beside Abraham at the heavenly banquet. The rich man also died and was buried, 23 and he went to the place of the dead. There, in torment, he saw Abraham in the far distance with Lazarus at his side.”

For soul-sleepers, those believing the soul sleeps between death and the resurrection, this story is difficult to explain away. Other difficult passages for soul-sleepers are Luke 23:43; 2 Corinthians 5:8; Philippians 1:21-24; and Revelation 6:9-11. The theory of soul sleep pretends these passages are mere metaphors.

Jesus used ancient Greek mythology of Hades to explain an aspect of the afterlife. Is it a sin to be rich? No. But, wealth and luxury deceive us into thinking that we have no responsibility towards those around us who are suffering. Building walls around us cannot remove our guilt.

Many theologians will tell us that we must be humble and admit that many questions about details of hell remain unanswered. Certainly, heaven is good and hell is bad. Hell is painfully bad. There will be horrible suffering of some kind there. Heaven is wonderfully good. So, let's choose heaven!

Ed Hill gave 3 reasons he didn’t want hell. 1) He didn’t like pain. Hell includes suffering. 2) He didn’t like bad company. Hell is full of people who cause misery. 3) He wants to be with the One who loves us more than anyone else in the world, God.

Hell

Luke 16:24 “The rich man shouted, ‘Father Abraham, have some pity! Send Lazarus over here to dip the tip of his finger in water and cool my tongue. I am in anguish in these flames.’”

There are many questions about hell (Mark 9:43-45; Luke 16:19-31; Revelation 14:10-11, 20:10-15). Is it literal, symbolic, eternal suffering, sadistic, loving, a choice, or predestination? Theologians have a wide variety of theories, but one area of agreement. All descriptions of hell are negative. Don’t choose hell.

Life after death is sometimes called the Great Reversal. Heaven’s opinion is very different than high society. Possessions and status symbols are unimportant. What was the rich man’s problem? It was not his wealth, but what he had allowed his wealth to do to him, neglected his obligation to Lazarus.

Great Chasm

Luke 16:25-26 “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. 26 And besides, there is a great chasm separating us. No one can cross over to you from here, and no one can cross over to us from there.’”

This reminds the wealthy of social responsibilities, and the poor that they count for a great deal in heaven. Wealth and power are not tools for self-indulgence, but obligations to be used wisely in service to others. Jesus joins the street beggar to care for him and relieve his suffering.

Being rich is not a problem. Being hard-hearted is. How do we overcome such a hard heart? Not by throwing crumbs at the poor and beating a hasty retreat. The Good Samaritan got involved. God is seeking compassionate people to get involved in relieving the suffering of the poor.

Blaming the poor for their poverty is ignorance of the facts. Many poor are unable to rise above their circumstances. In the parable Lazarus was dumped at the rich man’s gate to beg indicating an inability to walk there on his own. His only physical salvation was in compassion from others.

There is a divide in education, recreation and business. Many wealthy support and enforce separation. God gives us freedom to decide, but our decisions in this life determine our eternity. After they died, the gulf between Lazarus and the rich man continued. But this time, their individual situations were reversed.

Persuasion

Luke 16:27-31 “Then the rich man said, ‘Please, Father Abraham, at least send him to my father’s home. 28 For I have five brothers, and I want him to warn them so they don’t end up in this place of torment.’ 29 “But Abraham said, ‘Moses and the prophets have warned them. Your brothers can read what they wrote.’ 30 “The rich man replied, ‘No, Father Abraham! But if someone is sent to them from the dead, then they will repent of their sins and turn to God.’ 31 “But Abraham said, ‘If they won’t listen to Moses and the prophets, they won’t be persuaded even if someone rises from the dead.’”

Jesus’ story of Lazarus and the Rich Man supports what the Old Testament taught, an obligation to the poor (Deuteronomy 14:28-29; Isaiah 3:14-15; Jeremiah 5:26-28; Ezekiel 18:12-18; Amos 2:6-8; Zechariah 7:9-10). God demands that we do not oppress the widow, fatherless, foreigner or the poor.

Does God exist? Evidence is ubiquitous, yet many disbelieve. Faith determines whether evidence is accepted or not. The rich man suggested that if someone from the dead warned his brothers, they would repent. Abraham said that they would not. More evidence will not convince a hard-hearted person against their will.

There are two kinds of people in the world, givers and takers. Hard-hearted selfishness is the road to hell. Jesus teaches us to be givers. The Holy Spirit leads us to be givers, and that is what is practiced by those bound for heaven.

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Tainted Tithes

Should we boycott corporations with dirty money, or is all money filthy lucre, somehow tainted? Is our contaminated money usable for heavenly purposes? Let’s learn that our tainted tithes can be used for heaven. Let’s discuss a shrewd business manager and his wise use of filthy money in Luke 16:1-13.

People versus Profits

Luke 16:1-4 Jesus told this story to his disciples: “There was a certain rich man who had a manager handling his affairs. One day a report came that the manager was wasting his employer’s money. 2 So the employer called him in and said, ‘What’s this I hear about you? Get your report in order, because you are going to be fired.’ 3 “The manager thought to himself, ‘Now what? My boss has fired me. I don’t have the strength to dig ditches, and I’m too proud to beg. 4 Ah, I know how to ensure that I’ll have plenty of friends who will give me a home when I am fired.’

An absentee landowner buys land cheaply from debt-burdened farmers. The farmers now work as hired hands. The manager has great latitude. Was he more generous than the owner wanted? Did he mismanage the boss’s money? The manager’s next scheme has selfish motives. His other options were manual labor and begging.

Forgiving Debts

Luke 16:5-7 “So he invited each person who owed money to his employer to come and discuss the situation. He asked the first one, ‘How much do you owe him?’ 6 The man replied, ‘I owe him 800 gallons of olive oil.’ So the manager told him, ‘Take the bill and quickly change it to 400 gallons.’ 7 “‘And how much do you owe my employer?’ he asked the next man. ‘I owe him 1,000 bushels of wheat,’ was the reply. ‘Here,’ the manager said, ‘take the bill and change it to 800 bushels.’

The manager forgave his boss’s debtors. He had the authority. Was it dishonest? Did the owner cheat the people in the first place? Yet, the boss commends his manager for shrewdness. The manager now has grateful friends. Was he unjust? What were his motives? Debt forgiveness is a great blessing.

Righteous Purposes for Money

Luke 16:8 “The rich man had to admire the dishonest rascal for being so shrewd. And it is true that the children of this world are more shrewd in dealing with the world around them than are the children of the light.

Is Jesus praising misuse of money? Ought Christians use even the corrupt resources of this world for any possible good they can do? Are all of this world’s teachings about money evil? Is Jesus saying to use money in manners similar to dishonest rascals, but for eternal and godly purposes?

Dirty Money

Luke 16:9 Here’s the lesson: Use your worldly resources to benefit others and make friends. Then, when your possessions are gone, they will welcome you to an eternal home.

Parables leave room for hearty conversation, deep thought and different opinions. Jesus challenges us to think about the wise use of money to benefit others. But, is not money is corrupted in some way? Jesus’ instructions were quite the opposite. He said to use unrighteous mammon to make eternal friends.

Faithful with Little

Luke 16:10-12 “If you are faithful in little things, you will be faithful in large ones. But if you are dishonest in little things, you won’t be honest with greater responsibilities. 11 And if you are untrustworthy about worldly wealth, who will trust you with the true riches of heaven? 12 And if you are not faithful with other people’s things, why should you be trusted with things of your own?

Many people misuse money. All money is on loan from God. Even a trillionaire on earth has little compared to owning the whole Universe. Can God trust us with money? God loaned us just a little temporarily. How faithful to God are we with what little He has given us?

Serving Two Masters

Luke 16:13 No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

Does money master us or do we master money? In ancient Israel the wealth was spread equally in a planned system to minimize poverty, using a seven and fifty year redistribution. The jubilee system prevented some abuses of wealth. We can master money and bring small jubilees to the poor.

Wealth is dangerous and deceptive. Are we honest and fair? What is a righteous price? What is a righteous day’s pay? Wealth blinds us to the suffering of others. Wealth deceives us. Ownership is fiction. We borrow from God what others will possess one day. We can avoid the danger and deception of wealth by using it for eternal purposes.

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

Lectionary Readings

Jeremiah 8:18-9:1 Jeremiah weeps for the impending pain and destruction of Jerusalem. Last week we heard a prophecy of creation returning to tohu-va-bohu unless there was repentance. The prophecies were ignored. This week, we hear the pain in Jeremiah’s voice and in the Psalm. The people have lost their country. They know that their religious and political leaders deceived them.

Jeremiah grieves. He wants relief, "Is there a balm in Gilead?" We confess that "we have not loved our neighbors and we have not heard the cry of the needy" (UMH 8). Today is an opportunity to hear the cry of the needy.

Psalm 79:1-9 This is a strong response to passages like Jeremiah’s. John Wesley censored strong passages from his 30 day reading lectionary, but we should not censor God’s Word. We should pray this passage! What “cries of the needy” do we hear around us? What cries of the needy you we not hear, but should? Who are the needy or wounded around us? Have we heard their cries? Where are shining examples of those hearing the cries of the needy? How do we connect with the cries of the needy? What input do others have for service to the cries of the needy around us?

1 Timothy 2:1-7 Paul provides direction for what should be included in the “prayers of the people” and in what order. Our ministry of prayer joins Jesus as mediator. God’s mercy flows through our lives for the sake of the world. Congregational intercession or “the prayers of the people” involves holding the whole world before God’s just, loving, redeeming, and transforming gaze.

Justin Martyr suggested that early Christian congregational praying was comprehensive and an active exercise by the whole people involving movement, song, dance, set prayers and spontaneity. Paul’s prayer list here is comprehensive.

Such praying is not possible without the Holy Spirit. "We do not know how to pray as we ought, but the Holy Spirit intercedes for us with sighs and groans too deep for words." Full participation in these prayers appears to have been limited to the baptized. Why? Because the baptized receive the Holy Spirit to enable their prayers.

God does hear the prayers of the unbaptized even though they have not yet received all the gifts needed in the church’s priestly ministry of intercession.

The Great Reversal

Intro

Are compassion and money incompatible?

Goal

Let’s learn how important God considers our care of the less fortunate.

Sermon Plan

Let’s discuss Luke 16:19-31, an unnamed rich man and a famous beggar, Lazarus. We will learn about the dangers of the hard-hearted, selfish use of money and God’s Great Reversal.

1. Coveting Wealth (Luke 16:19-21)

a. Coveting

National leaders should hate covetousness (Exodus 18:21) and government excess (1 Samuel 8:10-18). Don’t covet what covetous people steal (Micah 2:1-5); they are the losers (Luke 12:13-21). The Rich Man withheld help from poor Lazarus. Covetousness causes conflict (James 4:1-4), false religion (2 Peter 2) and can’t exist in God’s kingdom (1 Corinthians 6:9-11).

b. Works Salvation

The social gospel is showing love towards our neighbor, our social responsibility towards others. The rich man was hard-hearted towards poor Lazarus. This passage does not teach works-based salvation. Rather, saving faith is evidenced by good works. Social responsibility towards others is seen among believers. It is a fruit of repentance that Jesus demanded of the Pharisees (Matthew 3:8-10).

c. Famous Homeless Man

Our passage is one of the most famous stories of a homeless man of all time. History usually immortalizes the brutal, the powerful and the wealthy. The destitute poor are usually anonymous. They come into this world in filth and squalor and depart leaving unmarked graves. Folklore names the rich man Dives, but the the rich man has no name in heaven.

d. Judgment Day for a Bully

Terrorists, overbearing governments, corporate cock-a-doodle-do’s and union tough guys can be bullies without compassion, using others to serve them. They may not serve others. Their leadership style is the opposite of Jesus’ sacrificial leadership. The rich man is a bully, who even in hell continued to bark orders. Without compassion on the weak, we too are no better than bullies.

e. Great Failure

By worldly standards Dives was probably a great success. He was a great failure in one of life’s most important areas, the care of those less fortunate. A life without compassion is a failure. Salvation is something we share, both physical salvation for this life and eternal salvation for the next. Lacking compassion, is one of life’s greatest ethical failures.

2. The Great Reversal (Luke 16:22-24)

a. The Last Shall Be First

Our story indicates consciousness after death, contradicting the soul-sleep theory. Jesus told the thief on the cross, that today he would be with him in paradise (Luke 23:43), absent from the body and at home with the Lord (2 Corinthians 5:8) departing this flesh (Philippians 1:21-24). Revelation 6:9-11 speaks of slain souls in heaven crying with a loud voice.

b. Hell & Wealth

Here Jesus used the pagan legends of Hades to explain the afterlife. Greek mythology closely linked wealth and hell. In the parable of Lazarus and the rich man Jesus also linked the two. Wealth and luxury deceive us into thinking that we have no responsibility towards the suffering. We build walls which shut them out. Walls cannot erase our guilt.

c. Questions about Hell

Is hell fire literal or symbolic (Matthew 5:22)? Is hell eternal suffering (Luke 16; Revelation 14; 20)? Is hell annihilation where people perish (Luke 13:3-5), experience destruction (2 Thessalonians 1:9), become ashes (Malachi 4:3) in a second death (Revelation 20:14)? Many questions remain unanswered. Heaven is good. Hell is bad. So, let's choose heaven!

d. 3 Reasons not Go to Hell

Thanks to Ed Hill, 3 reasons not to go to hell. 1) I don’t want pain and suffering. 2) I don’t want bad company. Hell is full of people who hate you and will hurt you. 3) I’d rather be with the one who loves me, died for me and gave up everything so I could live with him forever.

e. The Great Reversal

Life after death is sometimes called the Great Reversal. Possessions and status are unimportant. What was the rich man’s problem? It was not his wealth, but what it did to him. He neglected his obligation under Moses and the Prophets to look after the less fortunate. He knew Lazarus by name and therefore had no excuse for letting him suffer.

f. Deluded to the End

Saddam Hussein, the mad butcher of Babylon was deluded about his guilt even when confronted with his atrocities. A rich man who failed the poor was unrepentant even in hell. He still saw himself as superior to Lazarus, wanting him to serve him. Wealth and power delude us into thinking we are superior. Yet, we must all serve one another.

3. A Great Chasm (Luke 16:25-26)

a. The Gulf

Abraham reminded the wealthy man that he had the means to make a difference. Wealth and power are not tools for self-indulgence, but for service to others. Relief of suffering was the neglected responsibility of the rich man. The rich man who humbles himself and takes his responsibility seriously to join the needy to care and relieve suffering, will be blessed.

b. Overcoming a Hard Heart

The problem of the rich man was not his wealth, but his hard heart. Throwing a few dollars at the poor is a small step. Long term solutions to poverty are needed. The Good Samaritan got involved. The Christian life is easily counterfeited. God is seeking a compassionate people who will get involved in relieving the suffering of the poor.

c. Rich & out of touch

When the British royal family asked for money from poor funds to heat their palaces, it highlighted how out of touch the rich can be. Lazarus was reduced to passively accepting his plight. In the Greek it says that he was dumped at the rich man’s gate to beg, indicating his immobility. His only hope was in compassion from others.

d. Dividing Rich & Poor

There is a divide between rich and poor. Gates, walls and separation. God may enforce our decisions in the next life. Lazarus was too poor for health care and could not tend to his sores. He was also forced to beg for second hand food. After he died, the gulf between them continued. But this time, the tables were turned.

4. Listen to Moses (Luke 16:27-31)

a. Old Testament

Moses and the Prophets taught an obligation to the poor. Deuteronomy 14:28-29 records a poor tithe. Isaiah 3:14-15 warns against plundering the poor. Jeremiah 5:26-28 says to defend the poor. Ezekiel 18:12-18 warns against oppressing the poor. Amos 2:6-8 warns against denying justice to the oppressed. Zechariah 7:9-10 says not to oppress the needy.

b. Evidence

The extent of human knowledge and the trustworthiness of human reasoning limit how evidence is believed. Even outside religion, faith determines what is believed. The rich man wanted someone from the dead to warn his brothers. If they don’t believe the Bible they won’t believe someone rising from the dead. More evidence cannot convince a hard-hearted person against their will.

Outro/Take Home

Hard-hearted selfishness leads straight to hell. Let us take whatever wealth that God has entrusted to us and use some of it to love our neighbor as ourselves.

Heavenly Purposes for Filthy Lucre

Intro

Why is money referred to as filthy lucre? Because we all sin, all money is tainted by sin of some kind. Is filthy lucre usable for heavenly purposes?

Goal

Let’s learn that filthy lucre can be used for heavenly purposes.

Sermon Plan

We will discuss a shrewd manager and his wise use of filthy lucre in Luke 16:1-13. Take a moment now to read the verses in your own Bible.

People versus Profits (Luke 16:1-4)

An absentee landowner buys land cheaply from debt-burdened farmers. The farmers now work as hired hands. The manager has great latitude. Was he more generous towards the tenant farmers than the owner wanted? Did he run up huge expenses spending the boss’s money for himself? The manager’s next scheme has selfish motives. His other options were manual labor and begging.

Forgiving Debts (Luke 16:5-7)

The manager made arrangements to forgive his boss’s debtors. He must have had the authority. Was it dishonest? Did the owner cheat the people in the first place? The boss commends his manager for shrewdness. The manager now has grateful friends. Was the manager unjust? Were his motives also to benefit those cheated? The debt forgiveness was a great blessing.

Worldly Wise and Righteous Fools (Luke 16:8)

Is Jesus praising those who misuse money? Ought Christians use even the corrupt resources of this world for any possible good they can do? Can loving and trusting churches be foolish with money? Are all of this world’s teachings about money evil? Is Jesus saying to use money in manners similar to dishonest rascals, but for eternal and godly purposes?

Dirty Money (Luke 16:9)

Parables leave room for hearty conversation, deep thought and different opinions. Jesus challenges us to think about the wise use of money to benefit others. A church once returned an offering they saw as dirty money. But, all money is corrupted in some way. Jesus’ instructions were quite the opposite. He said to use unrighteous mammon to make eternal friends.

Faithful with Little (Luke 16:10-12)

Many people are untrustworthy, finding immoral but legal ways to misuse money. The money we have is on loan from God. Even a trillionaire on earth has little compared to owning the whole Universe. Can God trust us with money? God loaned us just a little temporarily. How faithful to God are we with what little He has given us?

Serving Two Masters (Luke 16:13)

Does money master us or do we master money? In ancient Israel the wealth was spread equally in a planned system to minimize poverty, using a seven year and fifty year redistribution. The jubilee system prevented some abuses of wealth. We can master money and bring small jubilees to the poor. Do we serve only God and yet use money shrewdly?

Outro/Take Home

Wealth is dangerous and deceptive. Are we honest and fair? What is a righteous price? What is a righteous day’s work or pay? Wealth blinds us to the suffering of others and our own sin. We deceive ourselves that wealth is forever. Even ownership is fiction. We borrowed from God what others will possess one day. We can avoid the danger and deception of wealth by using it for eternal purposes.

The Great Reversal

Intro

Why is money such a common topic in Jesus’ preaching? Are we tired of it? Do we want something else to be preached? Perhaps we don’t yet get it. Perhaps we need to just relax and let Jesus have his say.

Goal

I want us to learn that there are two ways of life, the selfish way and the generous way. One is the way of hell and the other is from heaven.

Sermon Plan

We will discuss an unnamed rich man and a famous beggar, Lazarus. We will learn about the dangers of the hard-hearted selfish life and God’s Great Reversal.

Covetousness (vs. 19)

Jethro advised Moses that national leaders ought to hate covetousness (Exodus 18:21). Samuel warned Israel about government excess spending and high taxes (1 Samuel 8:10-18). Modern governments have far exceeded the ten percent tax which he predicted kings would levy. Covetous people rob others of their inheritance (Micah 2:1-5). To someone defrauded of an inheritance by a greedy brother Jesus said not to covet what others have stolen from us, because they are the losers (Luke 12:13-21). The Parable of Lazarus and the Rich Man (Luke 16:19-31) decries the greedy accumulation of private wealth by those who do not share with the poor. Covetous swindlers will not be in the kingdom of heaven (1 Corinthians 6:9-11). Covetousness is a major cause of war and conflict (James 4:1-4) and false religion (2 Peter 2).

Social gospel & works salvation (vs. 19)

As in all things that divide Christians, the words social gospel are unfortunately misunderstood. The phrase is not a quote from scripture. However, the concept of a social responsibility towards others is there. One example is that of the selfish rich man in Luke 16:19-31 who was hard-hearted towards poor Lazarus. Another question that Protestants have is whether this passage requires works for salvation. I believe that Protestants and Catholics actually agree on works. The biggest difference is that Protestants see good works resulting from saving faith. Catholics see saving faith evidenced by good works. It’s like splitting hairs, if you ask me. The bottom line is that a social responsibility towards others is clearly evident among those who believe. Jesus told the Pharisees to show fruit of a changed heart. One such fruit is how we treat others.

Famous homeless man (vs. 19-20)

Luke 16:19-31 is one of the most famous stories of a homeless man of all time. Throughout most of history it has been the brutal, the powerful and the wealthy whose names we remember. The destitute poor are usually anonymous. Nobody seems to know their names. They come into this world in filth and squalor and depart leaving unmarked graves. Folklore names the rich man Dives. In reality he was given no name in the original story. The rich man could represent anyone who ignores the plight of the poor. The story of Lazarus and the Rich Man gives the destitute beggar a name but not the rich man. Is this how God looks at the world? Do the homeless who believe have a name in heaven, but do selfish and uncaring materialists have no name and no fame?

Judgment Day for a Bully (vs. 19-21)

Terrorists, overbearing governments, corporate cock-a-doodle-dos and union tough guys all have one thing in common. They are bullies. From the school yard to many homes, from the work place to the commute on the freeway, bullies seem to be in every walk of life. Bullies bellow demands. They don’t act with compassion and they don’t consider the effect that they have on the lives of those they trample under their feet. They use others to serve them. They do not serve others. It is a completely opposite attitude to that kind of sacrificial leadership we find in Jesus. In Luke 16:19-31 we are introduced to a bully, who even after being brought down to hell, continued to bark orders. Another lesson for us is that if we do not have compassion on the weak, we are no better than bullies.

A great failure (vs. 21)

In a world which defines success in terms of materialism and popularity, the great failure in Luke 16:19-31 rarely comes to mind. The story is of a wealthy man, who by the standards of Hollywood and Wall Street was probably a great success. However, in reality he was a great failure. He neglected one of life’s most important areas, the care of those less fortunate. He had not experienced repentance, a change of heart, and so had no compassion towards others. A life without compassion is a failure. Too many Christians seek a selfish salvation, to save themselves and not save others. Yet that is an oxymoron, a contradiction in terms. Salvation is something that a person shares, both physical salvation for this life and eternal salvation for the next. Lacking compassion, is one of life’s greatest ethical failures.

Two souls not asleep after death (vs. 22-23)

For soul-sleepers, the story of Lazarus and the Rich Man in Luke 16:19-31 is difficult to explain away. It indicates a consciousness after death. So, what is the soul-sleep theory? It purports that between death and the resurrection, the soul sleeps and is not conscious. Another difficult passage for soul-sleepers to explain is Luke 23:43 where Jesus tells the thief on the cross, today you shall be with me in paradise. 2 Corinthians 5:8 speaks of being absent from the body and at home with the Lord. In Philippians 1:21-24 Paul desired to depart this flesh and be with Christ. Revelation 6:9-11 speaks of slain souls that cried with a loud voice. The theory of soul sleep is a dubious, one-sided view which takes one set of passages as literal and others as non-literal metaphors.

Hell & wealth (vs. 23)

Some Christians trip over themselves hysterically to avoid any trappings of pagan religions, yet in places like Luke 16:19-31, Jesus used ancient mythology to explain an aspect of the afterlife. Why? The word translated as hell is Hades, originally referred to as the house of Hades, a Greek god of the underworld, the place of the dead. Hades was also called Pluto, the giver of wealth. Greek mythology closely linked wealth and hell. In the parable of Lazarus and the rich man Jesus also linked the two. Why? Is it a sin to be rich? No, it is not. That is not the point. Wealth and luxury deceive us into thinking that we have no responsibility towards those around us who are suffering. We build walls so that we can ignore their torment. However, walls cannot remove our guilt.

Questions about hell (vs. 23-24)

Is hell a painful end or eternal suffering? Is the fire literal or symbolic of purging? If hell is annihilation, then parts of Luke 16, Revelation 14 and 20 are symbolic. If hell is eternal conscious suffering, then words like perish, destruction, ashes, and second death are symbolic. Does the phrase “eternal punishment” refer to a punishing that lasts forever or a punishment that has eternal consequences? Is there the possibility of escape from hell, or graduation from a purging place between heaven and hell? Many theologians will tell us that we must be humble and admit that many questions remain unanswered. Certainly, heaven is good and hell is bad, but we do not know God’s plans in detail. Hell is painfully bad. There will horrible suffering of some kind there. Heaven is wonderfully good. So, let's choose heaven!

3 reasons not to end up in hell (vs. 23-24)

With thanks to Ed Hill I also have 3 reasons that I don't want to be in hell like the rich man in the parable (Luke 16:19-31). Reason #1: I don’t like pain. The descriptions of hell in the Bible range from eternal separation from God in blackness forever to a fiery lake. No matter what pictures we read, all of them are bad and include suffering. Reason #2: I don’t like bad company. Hell is full of people you can’t trust, who will hate you and cause your existence to be miserable. Reason #3: I want to be with the one who loves me more than anyone else in the world, God. He died for me and gave up everything so that I could live with him forever. Now that’s the kind of company I want to keep forever.

Hell fire (vs. 24)

Some Bible passages seem to describe hell as punishment in fire. We read of maggots, a human barbecue, a rich man‘s cry of agony from the fiery pit and worshipers of human governments who will be tormented day and night (Mark 9:43-45; Luke 16:19-31; Revelation 14:10-11, 20:10-15). Are they literal or symbolic? Are the beast and false prophet people or symbols? Does this describe eternal physical and emotional suffering? Is God sadistic? Can gracious, divine love and eternal torture be reconciled? Is this traditional view of hell the result of a person’s complete and knowing choice, or have some been predestined to this without a chance? How can a just God punish for eternity sins committed in a finite lifetime? Other passages on hell offer alternative descriptions, but all are negative. Bottom line: Don’t choose hell.

The Great Reversal (vs. 24)

Life after death is sometimes called the Great Reversal. That is certainly the case in the story of Lazarus and the Rich Man found in Luke 16:19-31. Heaven’s opinion about what a person accomplishes in this life is very different than that spoken about in high society. Possessions and status symbols are less important than what they have been used for. After death, who’s out and who’s in has nothing to who’s out and who’s in by this world’s standards. What was the rich man’s problem? It was actually not his wealth, but what he had allowed his wealth to do to him. He had neglected his obligation under Moses and the Prophets to look after the less fortunate. The passage makes it clear that he knew Lazarus by name and therefore had no excuse for letting him suffer.

Deluded to the end (vs. 24)

The man who interviewed Saddam Hussein before his death, remarked how he insisted on still being treated like a head of state. The mad butcher of Babylon appeared deluded about his own guilt even when confronted with videos of his atrocities. We must all face humility. Life is designed to humble us. We get old. Our fortunes cannot be taken with us. We fail immensely at numerous ventures. We simply do not have the capacity to live perfect lives and solve all our problems. A parable in Luke 16:19-31 pictures a rich man who failed in one of life’s most important responsibilities, caring for the poor. Unrepentant, he still saw himself as superior to Lazarus, wanting him to serve him. Wealth and power delude us into thinking we are superior, when in fact; we must all serve one another.

Obligation to the poor (vs. 25)

Luke wrote as a well-educated man to the wealthy. In Luke 16:19-31 he quoted Jesus’ reminder to the wealthy of their social responsibilities. The story of Lazarus and the Rich Man is an encouragement to the poor that those who count for nothing in this life, count for a great deal in heaven. Yet, at the same time it is a reminder to those who have the means, to make a difference in ways that count in this life. Wealth and power are not tools for self-indulgence, but obligations to be used wisely in service to others. Relief of suffering is the neglected responsibility of the rich man in the story. The rich man who humbles himself and takes his responsibility seriously and joins the street beggar to care for him and relieve his suffering, is a rare person.

Overcoming a hard heart (vs. 25)

Being rich does not have to be a problem. Being hard hearted is. The problem of the rich man in Luke 16:19-31 was not his wealth, but his hard heart. How do we overcome such a hard heart? Throwing a few dollars in an offering plate for the poor is a beginning, but only a small first step. An injection of money only goes so far. Long term solutions to poverty and suffering cannot be made by throwing crumbs at the poor and beating a hasty retreat back into our luxury. The opposite example was that of the Good Samaritan, who got involved. The Christian life is easily counterfeited. Some believers chase miracles, doctrinal twigs, wealth and gurus who put on fancy shows. God is seeking compassionate people who will get involved in relieving the suffering of the poor.

Rich & out of touch (vs. 25)

When the British royal family asked for money from government poor funds to heat their palaces, it highlighted just how out of touch the rich can sometimes be. The same is true of those who blame the poor for their poverty. The fact is that many poor are unable to find work. Starting a business has so many obstacles for those of little means that enterprising poor are often forced into the black market shadows of cash under the table for unlicensed work. In the parable of Lazarus and the Rich Man in Luke 16:19-31, we find a poor man who was reduced to passively accepting his plight. In the Greek it says that he was dumped at the rich man’s gate to beg indicating an inability for aggressive enterprise. His only physical salvation was in compassion from others.

Dividing rich & poor (vs. 26)

There is a divide between the rich and the poor. That divide can be a gated community with a large fence around or a national border keeping poorer nations out. That divide also exists in education, recreation and in business. Rather than using their wealth to bring people together, many of the wealthy support and enforce a separation. Because God respects our decisions, he may also enforce our decisions of this life in the next. One example is in the story of Lazarus and the rich man found in Luke 16:19-31. Lazarus was too poor for health care and could not tend to the sores that covered his body. He was also forced to beg for second hand food as do many street people. After he died, the gulf between them continued. But this time, the tables were turned.

Post-mortem evangelism (vs. 26)

The Catholic theory of purgatory and the Orthodox theory of post-mortem evangelism have similarities and differences. Purgatory teaches that the fires of hell will purge people’s sins and give them a chance to eventually enter eternal bliss with God. The Eastern Orthodox view is less gruesome but provides a similar chance for re-education and subsequent repentance after death. Such theories appeal to a sense of fairness towards people who had little or no chance to accept or reject Christ in this life. They are an attempt to answer the question, “Is God fair?” Though they seem to contradict the insurmountable gulf in Luke 16:19-31, post mortem evangelism theories rely on a sense of justice and grace seen in God. Some Protestants have similar theories which are based almost entirely on hope in God’s mercy and little other scriptural evidence.

Not a new concept (vs. 27-31)

In Luke 16:19-31 Jesus’ story of Lazarus and the Rich Man concludes that Moses and the Prophets taught an obligation to the poor. Perhaps we assume that such altruism is only a New Testament concept and not found under the law. It is a central issue in both Judaism and Christianity. Deuteronomy 14:28-29 records the concept of a tithe for the poor. Isaiah 3:14-15 gives dire warning to those who plunder the poor. Jeremiah 5:26-28 criticizes those who do not defend the rights of the poor. Ezekiel 18:12-18 warns that those who oppress the poor and needy with things like excessive interest rates will not live. Amos 2:6-8 declares punishment for those who deny justice to the oppressed. Zechariah 7:9-10 demands that we do not oppress the widow, fatherless, foreigner or the poor.

Evidence (vs. 31)

People often ask for proof that God exists. Are they blind to the evidence all around them or are they simply too hard hearted to be convinced? Two things limit how reliable any piece of evidence is: the extent of human knowledge and the trustworthiness of human reasoning. Even outside the religious community, faith plays a huge role in whether any piece of evidence is believed or not. One person sees a blade of grass as proof there is a God. Another person views more proof and remains unconvinced. In Luke 16:19-31 a rich man suggested that if someone from the dead warned his brothers they would repent. Abraham said that if they would not believe Moses and the Prophets they would not believe someone rising from the dead. More evidence will not convince a hard-hearted person against their will.

Outro/Take Home

Hard-hearted selfishness is the road to hell. Conversion leads us to generosity. It is evidence that the Holy Spirit is living in us. That is the giving way and is the way practiced by those bound for heaven.

Filthy lucre & heavenly purposes

Intro

Why is money referred to as filthy lucre? Because we all sin, all money is tainted by sin of some kind. Is filthy lucre usable for heavenly purposes?

Goal

I want us to learn that filthy lucre can be used for heavenly purposes.

Sermon Plan

We will discuss a shrewd manager and his wise of use of filthy lucre.

Bonuses versus profits (vs. 1)

The background to Luke 16:1-13 may have been the story of an absentee landowner who bought land from debt-burdened farmers at rock bottom prices. The poor farmers then worked their former land, not as owners but as hired hands. The main part of the story centers around his manager who seems to have had a great amount of authority, perhaps while the absentee owner partied in town. He may have been more generous towards the tenant farmers than the owner would have liked and so was falsely accused of wasting the boss’s investment. Investors are often more focused on their return on investment rather than the economically oppressed. Being crucified for the sake of others is not a great theme in a greedy world. There are those rare business people who give generous consideration of the hard-working poor before profits.

Squandering versus investing (vs. 1-2)

One man’s investment is another man’s waste of money. In the business world of time and motion efficiency, human efficiency and quality of life are often ignored. Everyone is pressured to produce more with less cost. Truck drivers are forced to drive dangerously and fiddle the books. Quarterly earnings are fudged. Family life takes a back seat to profit. Staff breaks and lunch hours are timed to the minute and biological functions must fit in or be suppressed. Benefits and bonuses are cut to meet the bottom line while pay and work conditions are minimized. Under such burdensome circumstances, any manager with half a heart could be tempted to protect his staff from corporate bullying and run the risk of being falsely accused of squandering. Perhaps the manager in Luke 16:1-13 believed that generous giving was the best investment.

The manager who forgave debts (vs. 5-7)

In Luke 16:1-13 we read the story of a manager who made arrangements to forgive his boss’s debtors a large portion of their liabilities. Whether or not he overstepped his authority could be argued. He is certainly called dishonest or unrighteous. However, the boss then faced a dilemma. Ought he to tell the debtors that his manager did so without proper authority or ought he to accept their vociferous thank-yous, loud acclaims and his sudden popularity with former debtors? Whatever his motive may be the boss commends his manager for such shrewd action. The boss is perhaps a hero and the manager has secured future prospects. Maybe the manager was entirely unjust as he is often accused, or perhaps his motives are partly for the benefit of others as well. Even for purely selfish motives, forgiveness if good for all.

Worldly wisdom versus righteous foolishness (vs. 8)

In a world where praise is heaped upon those who have climbed over others to gain wealth and power, it hardly seems appropriate for Jesus to join the chorus. Yet, that is precisely what he seems to have done in Luke 16:1-13. Like smug, moralistic fools have Christians been overly much righteous and illogically averse to money? Have we become so heavenly minded that we are of no earthly good? Rather than using a dirty system for good, have we avoided using it wisely at all, believing that keeps us clean? Have Christians actually shot themselves in the foot by running from the corrupt resources of this world, rather than using them for any possible good they can do? Has the church missed out by avoiding any insight from the worldly wise, that it has become unwise and unprofitable?

Being stupid with money (vs. 8)

We can all think of many examples of where people have been naive and stupid with their money, investing in promises which are all sizzle but no steak. Such charlatans exist in the religious as well as the commercial world. If we have found a good church, that is wonderful, but we also face a danger. In such loving communities where relationships of trust exist, we can sometimes be insanely idiotic when it comes to our handling of money. We assume that all this world’s teachings about money are evil and so avoid them. If Jesus’ comments in Luke 16:1-13 are any guide, that would be a huge mistake. One of the best things that a Christian can do with money is use it in the world, in a manner similar to this world, but to reap eternal dividends.

Challenged to think (vs. 8-9)

Parables are imprecise stories that leave room for hearty conversation and deep thought. One of the most challenging of all is the Parable of the Unjust Steward in Luke 16:1-13. Commentators are in disagreement on the meaning behind every detail. Was the steward dishonest or merely shrewd? Was he truly unrighteous or facing false accusers? A lot of people love dogmatism and certainty. We want rules and not challenges, black and white not grey areas. We don’t like free thinking. Yet, that is just how Jesus preached. He used exaggeration and teasers. He taught principles not Pharisaic rules. He challenged people to think. Like a lot of parables, this one is also about the wise use of money, not just for short-term goals. Jesus challenged hearers by the steward’s example to have a long-term, eternal perspective in financial planning.

Bad money (vs. 9)

I once heard of a particular church which returned an offering freely given by a man who had earned it in a business that they did not approve of. They didn't want what they saw as dirty money. Perhaps they should return the money donated by any people in business, because they also make many mistakes. Or perhaps they should have taken it further and returned all donations from any source, because all money is corrupted in some way. Traces of cocaine can be found on most paper money. No one is completely perfect in ethics or obedience to the law. If the truth be known, all money is tainted, and as is very often the case, Jesus’ instructions were quite the opposite of what we may think. He said to use unrighteous mammon to make friends (Luke 16:1-13).

Final-end financial planning (vs. 9)

If we kept the final end of all things, including the end of our personal lives, in mind during financial planning, what would that look like? The Parable of the Unjust Steward in Luke 16:1-13 gives us some clues. Financial planning takes into account potential crises. When Joseph saved Egyptian grain during boom times he was preparing for the bust that finally came. Many people plan for retirement, when our ability to work slowly peters out. We plan for buying a home, having children and their education. We make sure we are insured against sickness, accidents, fire, flood and other crises. In the parable, Jesus also encourages us to plan for our ultimate end. If we use financial planning to ensure our temporary salvation, how much more should we consider using it wisely in light of our eternal salvation.

Respect for a smaller fish (vs. 10-12)

We live in a world where greed possesses people's souls and corporations increasingly find morally questionable but legal ways to skim money from our pockets and call it customer service. So, when Jesus praised someone who was clever with money it may seem a little bit strange. Yet that is exactly what he did in the Parable of the Unjust Steward (Luke 16:1-13). Money is appropriately called filthy lucre because so many of our financial dealings are tainted with sin. Even the most honest of us have at least a little blood on our hands. Yet in the shark tank of capitalism there is a certain respect we pay to a smaller fish who wins against the merciless predators. The financial world is a dirty game. But, we can use money, which is so often abused, for good purposes.

Selfish generosity (vs. 12)

The motives of those who give generously in service to others are sometimes questioned. A recent example was that of several billionaires pledging to give away half of their fortunes to charities. The move has been viewed by some with suspicion as guilt money. No doubt all of us have given at times out of guilt or obligation. In the Parable of the Unjust Steward in Luke 16:1-13 Jesus seems be saying that questioning motives is in some ways irrelevant. What is important is that something good was done for others. The bottom line does not seem to be what our motives are, but whether or not we can be trusted with very little. In comparison to God’s universe-filling true riches, our worldly wealth is nothing. God loaned to us his property temporarily. Have we been trustworthy with it?

A billion is just a little (vs. 13)

In ancient Israel the wealth was redistributed equitably in a planned pattern to minimize poverty, using a seven year and fifty year readjustment. Yet it was not anything close to socialism. The land was still privately owned and those who were diligent could still gain wealth. What the jubilee system did was prevent some abuse of wealth. Economic sharks could not completely dominate and oppress the poor. After a maximum fifty year lease, the land went back to its original owners. In Jesus’ day, as in ours, we have economic systems that favor the rich and hurt the poor. It is up to believers to bring small jubilees to the poor as we have opportunity. In comparison to eternity, anything in this life, even a billion in wealth, is just a little (Luke 16:1-13). Can we handle it faithfully?

Dangerous wealth (vs. 13)

Whenever we deal with money, questions remain. Have we dealt honestly and fairly? What is an appropriate markup in retail? Is a 6500% markup for mobile text messages ethical? Have we given our employers an honest day’s work, our employees an honest day’s pay or have we shortchanged them in some way? Have we given customers real service, or have we deceived and robbed them? Wealth is dangerous because we so easily use it unethically. Wealth is also deceptive. It blinds us to the suffering of others and to our own shortcomings. We deceive ourselves that it is permanent, when in reality it is a transitory power. Ownership is a fiction. We merely recycle things after having borrowed them for a time. A way to avoid the dangers of wealth is to generously share it with others (Luke 16:1-13).

Outro/Take Home

The entire world operates on financial systems that are dirty business. Yet, let’s not be so heavenly minded that we are of no earthly good. God expects us to use money wisely. This world’s financial systems are corrupt, but can still be used for heavenly purposes.