LUKE 16:14-15

Luke 16:14-17

Last week, Jesus told a troubling parable. To be sure, its interpretation was challenging, puzzling many through the centuries – scholars and casual readers – resulting in quite disparate understandings. But if I and others are right in our interpretation, then the parable’s applications are the troubling part. Because, you see, it hits us where it hurts, right where we live. In this journey to Jerusalem, as Jesus gets closer to the cross, as opposition is rising, He rachets up His teaching.

Something we must understand at the outset is Jesus is taking the Pharisees, false religious leaders, to task in chapters 15 and 16 of Luke. Remember, they had been bothered by Him from the beginning – healing on the Sabbath, things like that. But they were interested in discussions with Him. Remember, we find Him in Pharisees homes in chapters 7, 11, even chapter 14. But now, the opposition is becoming fierce. We will no longer find Him in their homes.

After the Pharisees began to grumble about Jesus in chapter 15, this man eats with tax collectors and sinners, Jesus told them three stories of lost things. In unique and creative ways, Jesus took their self-righteous condemnation of sinners to task. That’s the context. You see, they thought they were justifying themselves by their self-righteous observance of their made-up traditions regarding the Law. They were good, sinners were not. Certainly, when the Messiah appeared, He would affirm them. He did not.

You eat with sinners, they said. Well, in the stories of the lost sheep, the lost coin, and the lost son, the meanings were basically the same. Just as there was incredible joy over lost things found, there is incredible joy in heaven over every sinner who repents – who comes home. This is the way of true justification: repentance and faith leading to reconciliation with the Father. It’s why Jesus came with the gospel of the kingdom. Righteousness was never found in observing the Law. They missed it.

You see, we found the last part of that third story – the parable of the prodigal son – was most challenging, confrontive and condemning of the Pharisees, because we found it was really the parable of two lost, prodigal sons. The younger went to a distant country and squandered his inheritance; the older stayed home with seething resentment toward the father. At least the first prodigal came home to the joy of the father. But, we were left to wonder at the end of the story, because there was no ending. The father went out to reconcile the older son who was invited to come in, join in the celebration, but we don’t know if he did. The Pharisees were left to write the ending. We don’t know if any of the Pharisees present that day did – although we know most continued in their settled opposition against the Messiah. They were part of the scheme to kill Him.

So, at the beginning of chapter 16, Jesus turned His attention back to His disciples with that troubling parable of the unjust manager. He’s now talking to His followers, but the Pharisees were still listening, and He took them to task once again. There was this unrighteous manager who squandered his rich master’s possessions. When the rich man found out, he called in the manager to give an account of his stewardship. Oh, not to save his job – he was fired – simply to give an account.

The manager thought to himself, what shall I do since I’m unemployed. I’m not strong enough to dig, too ashamed beg. I know what I’ll do. He called in the rich man’s debtors, and slashed their debts. He was ingratiating himself to them, so that when he was dismissed, he would have a place to go. He wouldn’t be homeless and destitute.

Here’s the surprising part: when the rich man heard about the manager’s actions, he praised him for his shrewdness. What? But then, Jesus interpreted the parable: the sons of this age, the sons of the world are more shrewd in their dealings with others than the sons of light. To be clear, what the unjust steward did was underhanded – but at least he was shrewdly, creatively securing his future. That is what Jesus highlighted.

You see, He then applied the parable with these principles for His disciples – but He’s pegging the ever-listening Pharisees. So also, sons of light should be shrewd in their dealings with others and use their resources to secure their future. Oh, not our future here, but when we enter heaven and its eternal dwellings. Not that we buy our way into heaven, but we prove it’s our destination and prepare for it. Understand, we won’t take anything with us – all that matters is what we send ahead – laying up treasures in heaven so that people to whom we’ve been generous with our resources will welcome us into eternal dwellings. The principle was quite simple – as stewards of God’s resources, be generous toward others. It proves we are God’s people. The Pharisees didn’t like that. We prove we are God’s people by keeping the traditions, not these sinners.

Further, Jesus said we should seek to be good stewards of what God gives us – whether little or much. You see, the quantity doesn’t matter – the quality of stewardship does. He who has little and is faithful proves his character. If he’s unfaithful with little, he also proves his character, and that he’ll be unfaithful with much, too. How then will God reward you in heaven? That was actually a bit threatening.

Then Jesus lowered the boom – the Pharisees are listening. You cannot serve two masters. You will either love the one and hate the other; or you will either be devoted to the one and despise the other. Here it comes – you cannot serve God and money. Have you ever stopped to think that a love of money makes money your master? If you decide to pursue the American dream, it will become your master. Oh, and you can’t have two masters. These were humbling, troubling words. Because the truth is, while we might try to juggle the two – we can’t. Jesus doesn’t say it will be difficult – He says it will be impossible.

I suggested last week, this whole chapter 16 was about wealth, mammon – money, possessions, treasure, riches. He’s taking the Pharisees to task. It started with this parable of a rich man and his unjust manager mishandling his resources. It will end with the rich man and Lazarus – the rich man who mishandled his own resources. And right here in the middle, we find, surprise – the Pharisees didn’t like it. They had a problem with sinners – now Jesus shows them, you’re sinners, too. You see, while we might have difficulty interpreting that troubling parable, the Pharisees heard it loud and clear. That’s the context. He’s pegging them once again. Be generous with your money. They were anything but. You can’t serve God and money. Their response? Read the text – Luke 16:14-17.

Pharisees, you don’t get it. You think you’re justifying yourselves, you’re not. You don’t even truly know the Law and its purpose. So it’s no wonder you think you’re justifying yourself – you’re not. And you don’t know the gospel of the kingdom that I brought, either. It’s another challenging text – but when taken in its larger context, it falls into place. The outline goes like this:

I. The Pharisees’ Love of Money (14) – Right after Jesus said, be generous.
II. So, Jesus Condemns Their Self-Righteous Justification (15)
III. The True Purpose of the Enduring Law (16-18) – We’ll save that for next week.

That all seems a little disjointed, but there is a train of thought, so follow closely as we make our way through the text. Jesus had just made clear that money, if used properly, can prove your character and prepare you for eternity. But that’s not the case for the Pharisees, or for most people. No, most submit to money as master, not used for the kingdom, but for our own kingdoms. Allow this text to course correct today.

You see, this, Luke says, clearly applied to the Pharisees. Notice, he says in verse 14, “Now the Pharisees [spiritual leaders, false teachers], who were lovers of money.” Stop right there. Do you see how they oppose almost everything Jesus says, because it exposes them. He peels off their religious veneer. Now, most know the Sadducees, the priestly aristocracy, loved money. But, so did the Pharisees. Most false shepherds do – aka, the health, wealth, prosperity movement. Most agree the Pharisees saw wealth as a sign of God’s blessing on their supposed righteousness. God has blessed us financially because, you know, He likes us. Jesus calls them to account. We get a glimpse of the Pharisees’ love of money in Mark 7. Jesus was speaking to the Pharisees and says,

9 …, “You are experts at setting aside the commandment of God in order to keep your tradition.
10 “For Moses said, ‘Honor your father and your mother’; and, ‘He who speaks evil of father or mother, is to be put to death’;
11 but you say, ‘If a man says to his father or his mother, whatever I have that would help you is Corban (that is to say, given to God),’
12 you no longer permit him to do anything for his father or his mother;
13 thus invalidating the word of God by your tradition which you have handed down; and you do many things such as that.”

This is what was going on. The Law, of course, required you to honor father and mother, the fifth of the Ten Commandments, which included taking care of them as they aged. We’ve even seen how sons were their mothers’ 401k programs. Take care of your parents – that’s one way to honor them. But the Pharisees? They found a way around that and still appeared super spiritual. Listen, mom and dad, I would love to help, but all I have has been declared corban – that is, a gift devoted to God. So, I don’t have anything for you – I’ve given it all to God. So special.

Of course, understand, they still kept the money for their own benefit – being the spiritual leaders they were. Think about it – they were getting rich and hoarding it for themselves. How is that any different than false teachers today saying, give a seed gift to God – make your checks payable to me and I’ll take care of it – and God will bless your gift in return. That is stunningly false, ungodly, and heretical. Yet false teachers are getting rich on the gifts people have given to God. Of course, the givers are hoping for a financial return on their investment. The whole enterprise is unbiblical and detestable. I cannot express how much I abhor this false gospel.

Hearing Luke say, the Pharisees were lovers of money, perhaps reminds you of Paul’s first letter to Timothy, chapter 6. Allow me to take a little aside this morning. There, Paul wrote:

6 But godliness actually is a means of great gain when accompanied by contentment.
7 For we have brought nothing into the world, so we cannot take anything out of it either.
8 If we have food and covering, with these we shall be content.
9 But those who want to get rich fall into temptation and a snare and many foolish and harmful desires which plunge men into ruin and destruction.
10 For the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs.

In this last chapter of the letter, Paul is addressing the issue of false teachers, like Pharisees. He gives a description of these heretics – those who see godliness or religion as a means of financial gain. They see ministry as a means of personal wealth. Does that sound familiar at all? Read through the New Testament and see if the church – God’s people – gained material prosperity. God has blessed American evangelicalism, and false teachers have capitalized on it and corrupted it.

Like the Pharisees, these guys were in it for the money. Paul says, they’ve got it all wrong. Yes, there is gain in godliness – but not necessarily financial gain. It is great gain only when accompanied with contentment. Wow, we don’t normally think of godliness and contentment going together. I can be godly, but not content. Or I can be content, but not godly. People look at godliness as a load to bear, certainly not a lifestyle to enjoy. And so, Christians can be the most unhappy, discontented people around. And it should be the opposite. Godly, contented, joy-filled people.

You see, the problem for most is contentment is inextricably linked to the external. The more I have, the more content I’ll be. And Paul is saying true contentment, which is great gain – is a matter of the internal. It is to be found in godliness, defined as a God-ward attitude that motivates us to do that which is pleasing to God. It’s a life of reverence of and obedience to God. And therein is great gain – when accompanied with contentment. But here’s the problem: contentment speaks of being satisfied with what one has – an inward satisfaction that is independent of outward circumstances. It’s the attitude that allows us to be content in favorable and unfavorable circumstances.

And so, Paul reminds us, we brought nothing into the world, so we can’t take anything out either. The word nothing is in the emphatic – we brought absolutely nothing into the world, and we will take absolutely nothing out. Well, nothing physical. We spend our entire lives trying to amass as much material as we can. Paul reminds us, whatever we amass, we’ll leave behind. The question often asked at the funeral of a rich person, “How much did he leave?” That answer is always the same, all of it.

Let me illustrate. You may know a little about the Egyptian Pyramids. The Pharaohs actually built them as tombs – giant mausoleums. The largest is the Great Pyramid built for Pharaoh Khufu around 2600 BC, which was an engineering marvel. It took 100,000 slaves 20 years to build. It’s made of over 2 million limestone blocks, standing 481 feet tall. Khufu was buried with all his treasures, hoping to take it with him to the next life. Unfortunately, the tomb was plundered and all his riches were stolen. Note, all his riches were there when the thieves arrived.

The point: you can’t take anything with you. The Jewish Talmud says a man is born with his hands clenched, but he dies with them wide open. He comes into the world grasping everything he can, but whatever he acquires, he leaves empty-handed. A Spanish proverb says, there are no pockets in a shroud. Americanized, there are no U-hauls behind a hearse. Job, after he had lost everything in one day, says, “Naked I came from my mother’s womb, And naked I shall return.” (Job 1:21)

Ecclesiastes 5:15, the wisest man who ever lived said, “As he had come naked from his mother’s womb, so will he return as he came. He will take nothing from the fruit of his labor [notice] that he can carry in his hand.” That’s interesting, nothing physical. Only that which is within, or only that which is sent before. And we remember the words of Jesus, “Don’t store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures… for where your treasure is, there your heart will be also.” (Matthew 6:19-21)

Paul goes on, “For if we have food and covering [which speaks of clothes and shelter], with these we shall be content.” Few in our culture are content with the minimums. Rather, we are content with always a little more. The standard of living most want to achieve is just beyond what we already have.

Notice, Paul says further, to be discontent leads to some serious consequences. If you want to get rich – by the way, the words refer to a settled disposition that comes from reasoning. You’ve thought about it, and you make it your life pursuit, your chief end, to get rich. Notice he doesn’t say you won’t get rich. But, with that pursuit comes some things. Those who think contentment is found in material, financial gain will fall into temptation and a snare and many foolish and harmful desires that plunge men into ruin and destruction. Paul could hardly make it any worse.

If you make it your life’s goal to pursue riches, you will fall into temptation, which speaks of the lure to achieve your ends by any means available. And you fall into a snare – likely referring to the snare of the devil – trapped in his scheming with many foolish and harmful desires. Because with this ungodly pursuit of all things material, you will be tempted to sacrifice your integrity, to give in to temptations and desires, plunging you into ruin and destruction. Those are interesting words; close synonyms, leading most to suggest that ruin is ruin in this life, and destruction is ultimate destruction in the life to come. This pursuit of wealth, while the American way, is not harmless. Like the Pharisees, if you’re in it for the money, it leads to ruin and destruction.
For the love of money is a root of all sorts of evil. Notice, Paul does not say does not say money is a root of all evil. The problem is not money. Money itself is amoral. It is the love of money that is the problem. The point is, these false spiritual leaders were in it for their love of money. And by pursuing wealth prompted by their love of it, longing for it, they have wandered from the faith and pierced themselves with many griefs. And the words of Jesus come ringing back, “What shall it profit a man if he gains the whole world and forfeits his own soul?” End of aside.

The Pharisees were lovers of money, and so when they heard Jesus’ parable, they scoffed at Him. To scoff literally means they turned their noses up at Him. Of course they did. The word appears only one other time in Scripture – Luke 23, when they scoffed at Jesus hanging on the cross. So, Jesus once again speaks directly to them, which brings us to our second point, where He condemns them for their supposed God-blessed self-righteousness. This is a scathing rebuke.

Jesus said to them, pulling off their religious veneer – their spiritual masks – their self-righteous hypocrisy, by which they think they’re okay – they’re not, “You are those who justify yourselves in the sight of men, but God knows your hearts; for that which is highly esteemed among men is detestable in the sight of God.” Wow. These are some of the strongest words Jesus ever spoke to the Pharisees. But remember the context – you cannot serve God and money. And by your love of money, money is your master, so you know nothing of the gospel of grace. You think your money is proof that God commends you – you are mistaken. And you are still in your sin. Your misdirected love proves it. What does it do for us?

You justify yourselves in the sight of men. We see that all over the Sermon on the Mount, where the Pharisees did everything – praying, fasting, giving, to be seen by men. You have your reward. Now we see, they do it to justify themselves. But whoever justified himself? No one.

It’s the reason Jesus came – to provide justification – a removal of sin and its consequent guilt – through His work – not our own. Being justified, being saved has never been through works – it’s always been by grace, through faith. It’s why Christ came: to take on flesh, live a perfect life in that flesh, and die for sinners – in our place. Thereby taking our sin and its penalty on the cross, and imputing His own righteousness to us – that righteousness which we could never produce. We can never justify ourselves.

The Pharisees were confused – they thought they could. As does every other world religion – that I can somehow work my way to heaven. Be good enough, produce enough good works, be self-righteous, so God will accept me. And it will never happen. You are those who justify yourselves in the sight of men – but never in the sight of God. Such attempts always end in the same place, dead in your sin. He’s going to talk about that next week when we talk about the enduring nature of the Law. He will prove further what sinners they were.

Everything they did was to be seen by people, to impress people – but God has never been fooled nor impressed. Understand, Jesus is torching them, and anyone who thinks they can justify, they can save themselves. You see, here’s the problem – God knows your hearts. He sees behind the masks, behind the veneer of religiosity – He sees the darkness and deadness of your hearts. And He’s not impressed with your outward actions. All that is highly esteemed among men – that you impress people with – is detestable in the sight of God. It could be translated, an abomination in the sight of God. An abomination is anything that is disgusting, a stench to God. Don’t miss the irony here – they Pharisees were turning up their noses to Jesus – God was turning up His nose to them. Listen, we Christians have our own list of abominations – abortion, homosexuality, adultery. But right near the top of the list is a love of money. And those who have a greater affection for money than God stand still guilty and condemned. Listen to the words of J. C. Ryle:

“Thousands on every side are continually trying to do the thing which Christ pronounces impossible. They are endeavoring to be friends of the world and friends of God at the same time.... But their affections are so chained down to earthly things, that they never come up to the mark of being true Christians. And hence they live in a state of constant discomfort. They have too much religion to be happy in the world, and they have too much of the world in their hearts to be happy in their religion.”

Philip Ryken says further:

“We are generally inclined to think that the love of money is only a small moral failing, that it is much farther down the list of evil deeds than something like cursing against God or committing sexual sin. But according to Jesus, the love of money is an appalling betrayal of our love for God that sets us squarely against the gospel of salvation and the kingdom of God.”

Struggling today? What do you love? Where is your affection? Money? The American dream? Your good works? These were hard words. Jesus is intensifying His teaching as the cross gets closer and the opposition rises. He’s exposing their self-righteousness, their supposed good works, that will never suffice. That will never impress God. It didn’t work for them. It’s never worked for anyone. And it will never work for you. Don’t misinterpret your financial success as proof of God’s pleasure. Money ultimately means nothing. All you need to be justified is the much-needed grace found in the gospel of Jesus Christ, who died and rose again for sinners, such as us..