Lucas 16
Matthew Henry · Citado em PreceptAustin
Lucas 16
Henry - Here is the dishonesty of this steward. He wasted his lord's goods, embezzled them, misapplied them, or through carelessness suffered them to be lost and damaged; and for this he was accused to his lord. .... The parable itself, in which all the children of men are represented as stewards of what they have in this world, and we are but stewards. Whatever we have, the property of it is God's; we have only the use of it, and that according to the direction of our great Lord, and for his honour....We are all liable to the same charge (AS THAT MASTER MADE AGAINST THE STEWARD). We have not made a due improvement of what God has entrusted us with in this world, but have perverted his purpose; and, that we may not be for this judged of our Lord, it concerns us to judge ourselves.
Lucas 16
Henry applies this - Now this is designed to teach us, (1.) That we must all shortly be discharged from our stewardship in this world (ED: WHEN WE DIE OR ARE RAPTURED); we must not always enjoy those things which we now enjoy. Death will come, and dismiss us from our stewardship, will deprive us of the abilities and opportunities we now have of doing good, and others will come in our places and have the same. (2.) That our discharge from our stewardship at death is just, and what we have deserved, for we have wasted our Lord's goods, and thereby forfeited our trust, so that we cannot complain of any wrong done us. (ED: THIS IMPLIES THERE MIGHT BE SOME WRONG DONE AT THE JUDGMENT SEAT - BETTER TO THINK OF IT AS LOSING REWARDS WE COULD HAVE HAD FOR ETERNITY cf 2Jn 1:8, Col 4:17, 1Cor 3:13-15+) (3.) That when our stewardship is taken from us we must give an account of it to our Lord: After death the judgment. We are warned both of our discharge and our account, and ought to be frequently thinking of both. (ED: We should think much of Ps 144:4, James 4:14+, Ephesians 5:15-16+ and 2Co 5:10+) Give (591)(apodidomi from apó = from + didomi = give and so to "give off” from one’s self) literally means to give back, then to put away by giving and then in a more figurative sense to pay back or recompense. Apodidomi can mean to give back or pay back (implying a debt and conveying the idea of obligation and responsibility for something that is not optional) and was a technical term for repaying a debt (Mt 18:25, 20:8, 21:41) Apodidomi - 46v - account*(1), award(1), fulfill(2), gave...back(2), give(4), give back(1), given(1), giving(1), make some return(1), must(1), paid(3), pay(2), pay...back(1), pay back(3), render(6), repay(8), repayment to be made(1), repays(1), returning(1), reward(3), sold(3), yielding(1), yields(1). Matt. 5:26; Matt. 5:33; Matt. 6:4; Matt. 6:6; Matt. 6:18; Matt. 12:36; Matt. 16:27; Matt. 18:25; Matt. 18:26; Matt. 18:28; Matt. 18:29; Matt. 18:30; Matt. 18:34; Matt. 20:8; Matt. 21:41; Matt. 22:21; Matt. 27:58; Mk. 12:17; Lk. 4:20; Lk. 7:42; Lk. 9:42; Lk. 10:35; Lk. 12:59; Lk. 16:2; Lk. 19:8; Lk. 20:25; Acts 4:33; Acts 5:8; Acts 7:9; Acts 19:40; Rom. 2:6; Rom. 12:17; Rom. 13:7; 1 Co. 7:3; 1 Thess. 5:15; 1 Tim. 5:4; 2 Tim. 4:8; 2 Tim. 4:14; Heb. 12:11; Heb. 12:16; Heb. 13:17; 1 Pet. 3:9; 1 Pet. 4:5; Rev. 18:6; Rev. 22:2; Rev. 22:12 Account (logos) This involved a presentation and examination of records, receipts, disbursements, cash on hand and the settlement of accounts. BDAG - ⓐ a formal accounting, esp. of one’s actions, and freq. with fig. extension of commercial terminology account, accounts, reckoning λόγον δοῦναι (Hdt. 8, 100; X., Cyr. 1, 4, 3; Diod S 3, 46, 4; SIG 1099, 16; BGU 164, 21; Jos., Ant. 16, 120; Just., D. 115, 6) give account, make an accounting ἕκαστος περὶ ἑαυτοῦ λόγον δώσει τ. θεῷ Ro 14:12. Also λ. ἀποδοῦναι abs. (Just., D. 116, 1 al.; Diod S 16, 56, 4; 19, 9, 4) Hb 13:17. τινί to someone (Diod S 16, 27, 4; Plut., Alcib. 7, 3; Chariton 7, 6, 2; SIG 631, 13 τᾷ πόλει; 2 Ch 34:28; Da 6:3 Theod.; Jos., Bell. 1, 209) τῷ ἑτοίμως ἔχοντι κρῖναι 1 Pt 4:5. τινὸς of someth. (SIG 1044, 46; 1105, 10 τοῦ ἀναλώματος; Jos., Ant. 19, 307) Lk 16:2 (here λ. w. the art.; on the subject of undergoing an audit cp. Aeschin. 3, 22). Likew. περί τινος (Diod S 18, 60, 2 δοὺς αὑτῷ περὶ τούτων λόγον=taking account [considering] with himself; BGU 98, 25 περὶ τούτου) Mt 12:36; Ac 19:40. ὑπέρ τινος concerning someone Hv 3, 9, 10.—αἰτεῖν τινα λόγον περί τινος call someone to account for someth. 1 Pt 3:15 (cp. Pla., Pol. 285e; Dio Chrys. 20 [37], 30; Apc4Esdr Fgm. b ἕκαστος ὑπὸ τοῦ οἰκείου ἔργου τὸν λόγον ἀπαιτηθήσεται; Just., A I, 17, 4. For another perspective s. d below.).—Of banking responsibility ὁ λόγος τοῦ θεοῦ (PStras 72, 10 [III A.D.] ὁ τῶν θεῶν λ.; PHerm 108 [III A.D.] λ. τοῦ Σαραπείου) in wordplay Ac 6:2 (w. τράπεζα q.v. 1c); s. also 1aβ.—Of a ledger heading (POxy 1333 [II/III A.D.] δὸς αὐτῳ λόγῳ θεωρικῶν=credit him under ‘festivals’; for others s. Preisig., Wörterbuch s.v. λ. 14; s. also Fachwörter 119) Ro 9:6 (the point is that God’s ‘list’ of Israelites is accurate; on ἐκπίπτω in the sense ‘is not deficient’ s. s.v. 4); vs. 9 (the ‘count’ is subsumed by metonymy in divine promise); Gal 5:14 (all moral obligations come under one ‘entry’: ‘you shall love your neighbor as yourself’; for commercial association of ἀναλίσκω vs. 15, which rounds out the wordplay, s. s.v.). The contexts of these three passages suggest strong probability for commercial associations; for another view s. 1aβ. (Borrow A Greek-English lexicon of the New Testament, and other early Christian literature - BDAG) Management (administration) (3622) oikonomia from oíkos = house + némo = manage, distribute) in secular Greek referred literally to the management of a household by the oikonomos, the steward manages a house and is accountable to the owner (which even involved a presentation and examination of records, receipts, disbursements, cash on hand and the settlement of accounts - our English words "economy", "economic" are derived from oikonomia and this background helps one see some association). Oikonomia indicates the task given to responsible and faithful servants who were appointed over the economy or an area of responsibility in the household. Thus oikonomia stresses obligation, responsibility, and faithfulness of the servant to his master in carry out the entrusted task. Oikonomia - 9v - administration(3), management(3), stewardship(3). Lk. 16:2; Lk. 16:3; Lk. 16:4; 1 Co. 9:17; Eph. 1:10; Eph. 3:2; Eph. 3:9; Col. 1:25; 1 Tim. 1:4 Luke 16:3 "The manager said to himself, `What shall I do, since my master is taking the management away from me? I am not strong enough to dig; I am ashamed to beg. KJV Luke 16:3 Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. NET Luke 16:3 Then the manager said to himself, 'What should I do, since my master is taking my position away from me? I'm not strong enough to dig, and I'm too ashamed to beg. CSB Luke 16:3 "Then the manager said to himself, 'What should I do, since my master is taking the management away from me? I'm not strong enough to dig; I'm ashamed to beg. ESV Luke 16:3 And the manager said to himself, 'What shall I do, since my master is taking the management away from me? I am not strong enough to dig, and I am ashamed to beg. NIV Luke 16:3 "The manager said to himself, 'What shall I do now? My master is taking away my job. I'm not strong enough to dig, and I'm ashamed to beg-- NLT Luke 16:3 "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. NRS Luke 16:3 Then the manager said to himself, 'What will I do, now that my master is taking the position away from me? I am not strong enough to dig, and I am ashamed to beg. YLT Luke 16:3 'And the steward said in himself, What shall I do, because my lord doth take away the stewardship from me? to dig I am not able, to beg I am ashamed: -- GWN Luke 16:3 "The manager thought, 'What should I do? My master is taking my job away from me. I'm not strong enough to dig, and I'm ashamed to beg. NKJ Luke 16:3 "Then the steward said within himself,`What shall I do? For my master is taking the stewardship away from me. I cannot dig; I am ashamed to beg. NAB Luke 16:3 The steward said to himself, 'What shall I do, now that my master is taking the position of steward away from me? I am not strong enough to dig and I am ashamed to beg. MIT Luke 16:3 The manager thought to himself: What shall I do now, for my boss is relieving me of my position as manager? I am unable to dig as a laborer. I am ashamed to beg. NJB Luke 16:3 Then the steward said to himself, "Now that my master is taking the stewardship from me, what am I to do? Dig? I am not strong enough. Go begging? I should be too ashamed. The manager said to himself, Luke 18:4; Esther 6:6 What shall I do, since my master is taking the management away from me Luke 12:17; Isaiah 10:3; Jer 5:31; Hosea 9:5; Acts 9:6 I am not strong enough to dig Pr 13:4; 15:19; 18:9; 19:15; 21:25,26; 24:30-34; 26:13-16; 27:23-27; Pr 29:21; 2 Th 3:11 I am ashamed to beg Luke 16:20,22; Pr 20:4; Mark 10:46; Jn 9:8; Acts 3:2 Luke 16 Resources - Multiple Sermons and Commentaries Luke 16:1-13 How to be Truly Rich - Steven Cole Luke 16:1-13 Investing Earthly Finances with an Eternal Focus - John MacArthur THE STEWARD'S SOLILOQUY The manager said to himself - (cf the rich man's dilemma in Lk 12:17-note) He is much like another bad character, the unrighteous judge in Lk 18:4-5 who "said to himself, ‘Even though I do not fear God nor respect man, yet because this widow bothers me, I will give her legal protection, otherwise by continually coming she will wear me out.’” As he speaks to himself, he realizes he is on the street soon with no job, no money, no home. And then he crosses off two options - laboring and begging. He has become used to a certain level of living and will seek to preserve it as best he can. A crisis does not make a man but it shows what a man is made of! What shall I do - Luke uses this question 5 times in his Gospel - Lk 10:25+, Lk 12:17+, Lk 16:3, Lk 18:18+, Lk 20:13+. Cf "what shall we do" three times in Lk 3:10-14+, Acts 2:37+. It is often Luke's way of introducing a soliloquy (from Latin solus = alone+ loqui = to speak), a speech you make to yourself. He has a dilemma and so begins to deliberate. For believers when we have a dilemma we don't have to carry out a soliloquy, for we are never alone (Heb 13:5-6+) and can always speak with our wise, omniscient Father! Is that our usual practice when we find ourselves in a dilemma (just asking this as rhetorical question)? I am not strong enough to dig - In modern vernacular one might say he is a "white collar worker." So this is more likely a case of disinclination than disability as manual labor was beneath his dignity. Can't did often times means won't as would be the case of a man spoiled by a life of plenty and a high standard of living! Matthew Henry conjectures (remember always be careful in interpreting every detail of a parable) - It does not appear that he is either old or lame; but the truth is, he is lazy. His cannot is a will not; it is not a natural but a moral disability that he labours under. NET Note on dig - Here "dig" could refer (1) to excavation ("dig ditches,") or (2) to agricultural labor ("work the soil,"). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager. I am ashamed (aischunomai) to beg - Begging was the only form of welfare available in the ancient world. And yet this is even a step below manual labor, and it ultimately reveals his pride. He would not have liked the classic soul song "Ain't Too Proud to Beg." The Pharisees listening would surely have mumbled an "Amen" to this statement by Jesus. Matthew Henry - He knows that he has not such a degree of humility as to get his bread by begging: To beg I am ashamed. This was the language of his pride, as the former of his slothfulness. Those whom God, in his providence, has disabled to help themselves, should not be ashamed to ask relief of others. This steward had more reason to be ashamed of cheating his master than of begging his bread. NET Note on to beg - To beg would represent a real lowering of status for the manager, because many of those whom he had formerly collected debts from, he would now be forced to beg from. The non-canonical book of Sirach says, " My child, don't live the life of a beggar; it is better to die than to beg. If you have to depend on someone else for your food, you are not really living your own life. You pollute yourself by accepting food from another. Begging is torture to the soul of any sensitive person.A shameless person can make begging sound sweet, but something inside him burns." (Sirach 46:28-30). Luke 16:4 `I know what I shall do, so that when I am removed from the management people will welcome me into their homes.' KJV Luke 16:4 I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses. NET Luke 16:4 I know what to do so that when I am put out of management, people will welcome me into their homes.' CSB Luke 16:4 I know what I'll do so that when I'm removed from management, people will welcome me into their homes.' ESV Luke 16:4 I have decided what to do, so that when I am removed from management, people may receive me into their houses.' NIV Luke 16:4 I know what I'll do so that, when I lose my job here, people will welcome me into their houses.' NLT Luke 16:4 Ah, I know how to ensure that I'll have plenty of friends who will give me a home when I am fired.' NRS Luke 16:4 I have decided what to do so that, when I am dismissed as manager, people may welcome me into their homes.' YLT Luke 16:4 I have known what I shall do, that, when I may be removed from the stewardship, they may receive me to their houses. GWN Luke 16:4 I know what I'll do so that people will welcome me into their homes when I've lost my job.' NKJ Luke 16:4 `I have resolved what to do, that when I am put out of the stewardship, they may receive me into their houses.' NAB Luke 16:4 I know what I shall do so that, when I am removed from the stewardship, they may welcome me into their homes.' MIT Luke 16:4 Say, I know what to do to provide security after my departure from management. My plan will open the door to people's homes for me. NJB Luke 16:4 Ah, I know what I will do to make sure that when I am dismissed from office there will be some to welcome me into their homes." ASV Luke 16:4 I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses. Pr 30:9; Jer 4:22; James 3:15 Luke 16 Resources - Multiple Sermons and Commentaries Luke 16:1-13 How to be Truly Rich - Steven Cole Luke 16:1-13 Investing Earthly Finances with an Eternal Focus - John MacArthur PORTFOLIO PLANNING! Portfolio – all the investments held by an individual I know what I shall do - He may be unrighteous but he is resourceful, as many unrighteous people can be! As
Lucas 16
Henry - My lord turns me out of his house. I have none of my own to go to. I am acquainted with my lord's tenants, have done them many a good turn, and now I will do them one more, which will so oblige them that they will bid me welcome to their houses, and the best entertainment they afford; and so long as I live, at least till I can better dispose of myself, I will quarter upon them, and go from one good house to another. Luke 16:5 "And he summoned each one of his master's debtors, and he began saying to the first, `How much do you owe my master?' BGT Luke 16:5 καὶ προσκαλεσάμενος ἕνα ἕκαστον τῶν χρεοφειλετῶν τοῦ κυρίου ἑαυτοῦ ἔλεγεν τῷ πρώτῳ· πόσον ὀφείλεις τῷ κυρίῳ μου; KJV Luke 16:5 So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord? NET Luke 16:5 So he contacted his master's debtors one by one. He asked the first, 'How much do you owe my master?' CSB Luke 16:5 "So he summoned each one of his master's debtors. 'How much do you owe my master? ' he asked the first one. ESV Luke 16:5 So, summoning his master's debtors one by one, he said to the first, 'How much do you owe my master?' NIV Luke 16:5 "So he called in each one of his master's debtors. He asked the first, 'How much do you owe my master?' NLT Luke 16:5 "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?' NRS Luke 16:5 So, summoning his master's debtors one by one, he asked the first, 'How much do you owe my master?' YLT Luke 16:5 'And having called near each one of his lord's debtors, he said to the first, How much dost thou owe to my lord? GWN Luke 16:5 "So the manager called for each one of his master's debtors. He said to the first, 'How much do you owe my master?' NKJ Luke 16:5 "So he called every one of his master's debtors to him, and said to the first,`How much do you owe my master?' NAB Luke 16:5 He called in his master's debtors one by one. To the first he said, 'How much do you owe my master?' MIT Luke 16:5 So he got in contact one by one with each of his boss's debtors. He said to the first, "How much do you owe my boss?" NJB Luke 16:5 'Then he called his master's debtors one by one. To the first he said, "How much do you owe my master?" ASV Luke 16:5 And calling to him each one of his lord's debtors, he said to the first, How much owest thou unto my lord? his master's debtors Luke 7:41,42; Mt 18:24 Luke 16 Resources - Multiple Sermons and Commentaries Luke 16:1-13 How to be Truly Rich - Steven Cole Luke 16:1-13 Investing Earthly Finances with an Eternal Focus - John MacArthur LET'S MAKE A DEAL! And he summoned each one of his master's (kurios) debtors (chreopheiletes) And how much do you owe (opheilo)? - Jesus now gives two examples of the manager's "shrewd" handling of the debtors. In essence what the manager is doing is "robbing" from his master by renegotiating the terms of the debt to lower the amount the debtors owed the master. Is this like "robbing Peter to pay Paul?" Brian Bell - Rent was often paid to a landlord, not in money, but in kind. This would have 2 effects: First, the debtors would be grateful to him. . Second, and much more effective, he had involved the debtors, if worst came to the worst, he was now in a strong position to exercise a little judicious blackmail!
Lucas 16
Henry illustrates how these two masters are in diametric opposition to one another. Below I have organized his comments in tabular form: GOD SAYS MAMMON SAYS "My son, give me thy heart.’’ "No, give it me.’’ "Be content with such things as ye have." "Grasp at all that ever thou canst. Rem, rem, quocunque modo rem Money, money; by fair means or by foul, money.’’ "Defraud not, never lie, be honest and just in all thy dealings.’’ "Cheat thine own Father, if thou canst gain by it.’’ "Be charitable.’’ "Hold thy own: this giving undoes us all.’’ "Be careful (anxious) for nothing.’’ "Be careful (anxious) for every thing.’’ "Keep holy thy sabbath-day.’’ "Make use of that day as well as any other for the world.’’ Thus inconsistent are the commands of God and Mammon, so that we cannot serve both. Let us not then halt between God and Baal, but choose ye this day whom ye will serve, and abide by our choice. (Matthew 6) Mattoon on serve (douleuo) - To understand all that this means and implies we must remember two things about the slave in the ancient world. First, the slave in the eyes of the law was not a person but a thing. He had absolutely no rights of his own; his master could do with him absolutely as he liked. In the eyes of the law the slave was a living tool. His master could sell him, beat him, throw him out, and even kill him. His master possessed him as completely as he possessed any of his material possessions. Second, in the ancient world, a slave had literally no time which was his own. Every moment of his life belonged to his master. The slave had literally no moment of time which belonged to himself. Every moment belonged to his owner and was at his owner's disposal. The slave then could only meet the demands of one master. In our relationship to the Lord Jesus Christ, as Christians, we have no rights of our own. God must be the undisputed, unchallenged master of our lives. Paul made this very clear to us in 1 Corinthians 6:19-20. Our attitude is not to be "What do I want to do with my life?" Instead, we should ask, "What does the Lord wish me to do?" We have no time which is our own. We cannot sometimes say, "I will do what God wants me to do," and, at other times, say, "I will do my own thing." Do you realize and understand the fact that the Christian has no time off from being a Christian? There is no time when he can relax his Christian standards, as if he was off duty, and remain right with God. A partial or a spasmodic service of God is not tolerated or acceptable. Being a Christian is a full-time responsibility that demands consistent obedience to God's Word and will for our life. ILLUSTRATION The March 17th, 2005, issue of the Suburban Chicago News records the story of Roger Powell. According to fans and sportswriters, Roger Powell looks a lot like Michael Jordan. This forward for the University of Illinois Fighting Illini basketball team is an impressive player. He seems like a natural for the NBA. However, the 22-year-old senior from Joliet, Illinois, is leaning in the direction of full-time ministry. Although Roger was raised in Mt. Zion Full Gospel Church, his commitment to Christ was half-hearted. His love of basketball was one of several competing interests. In March, 2004, when the Fighting Illini were in Indianapolis to compete in the Big Ten tournament, something happened that changed Roger's motivation. It was as if the Holy Spirit had given him a full-court press. When the rest of the team headed into town to look for some excitement, Roger was reluctant to go along. Seeing a stream of young people headed into a downtown hotel for a Christian music concert, he followed them. What began as simply a way to pass the time before the team meeting later that night, became much more. During the concert, Roger felt God asking him to fully surrender his life and help spread God's Word. When the Illini's season ended, Roger totally dedicated his life to the Lord and proceeded toward becoming a licensed preacher of the Gospel. While completing his senior year at the U of I, and contributing to his team's near flawless season, he's been actively involved in the Fellowship of Christian Athletes, leading small group Bible studies and preaching at his home church. "It was kind of like a struggle from my freshman year to junior year," said Powell. "It was back and forth, but once God came into my life and revealed my purpose, I just gave it all to Him, and He's been blessing me." Roger made the decision to serve one master the best he could. He realized that a castle can only have one king. Beloved, you cannot go two ways at once. You cannot do business on both sides of the street. You cannot be for and against. No man can serve two masters. It is a simple axiom and an irrefutable one, yet many try to beat it, but no one has. If you are a Christian that desires to bring honor to Christ with your life, your master cannot be yourself, people you want to please or be accepted by, money, power, popularity, possessions, or positions. Christ must be the king of your castle. This leads us to this question, "Why can't we serve two masters?" Notice the conflict in verse twenty-four. (Treasures from the Scriptures) Servant Or Master? Read: Proverbs 30:5-9 Every word of God is tested; He is a shield to those who take refuge in Him. 6 Do not add to His words Or He will reprove you, and you will be proved a liar. 7 Two things I asked of You, Do not refuse me before I die: 8 Keep deception and lies far from me, Give me neither poverty nor riches; Feed me with the food that is my portion, 9 That I not be full and deny You and say, “Who is the LORD?” Or that I not be in want and steal, And profane the name of my God. No servant can serve two masters . . . . You cannot serve God and mammon. —Luke 16:13 An Illinois resident asked his employer for a two-thirds pay cut in order to put his income below the poverty level. He reasoned that by making himself poor he would not have to pay income tax, and therefore he would not have to support military policies he didn’t agree with. This would make him more consistent in practicing his beliefs. A close friend commented, “He has a strong commitment to justice and peace, and I think this is his way of carrying that out.” I’m not suggesting that we should follow his example, but he is a person who doesn’t want money to divert him from his ideals. He reminds me of Agur, the wise author of Proverbs 30, who expressed concern that too much or too little wealth can get in the way of commitment to God. So we are left to consider it—money. The Illinois resident gave up part of it. Agur didn’t want too much or too little of it (Proverbs 30:7-9). Jesus used it (John 13:29). Paul could take it or leave it (Philippians 4:11-12). The rich young ruler clung to it (Luke 18:23). Ananias and Sapphira died because they lied to God about it (Acts 5). If money is your highest goal, The thing you long to gain, Its power will enslave your soul And cause your life much pain. —DJD Money is a good servant, but a poor master. What's Your Preoccupation? Read: Luke 16:1-15 | Bible in a Year: Daniel 11-12; Jude No servant can serve two masters . . . .You cannot serve God and mammon. —Luke 16:13 The Lord’s teaching about money in Luke 16 is as up-to-date as today’s newspaper. Some Pharisees listened as Jesus told a parable about an unfaithful steward. He said, “You cannot serve God and mammon.” The Pharisees scoffed at this, for they loved money. Jesus responded, “What is highly esteemed among men is an abomination in the sight of God” (v.15). Author Wayne Jacobsen points out that when Jesus used the word abomination, He wasn’t referring to sordid immorality. He was referring to the Pharisees’ preoccupation with temporal possessions—very much the mindset of many today and still detestable to God. To help us reverse our preoccupation with money, Ken Gire wrote this prayer: “Dear Jesus, help me this day to see with the eyes I will one day be given at death. I see clearly enough now what is highly valued in the sight of men. Give me eyes to see what is highly valued in Your sight.” And what does God highly value? People in need—the poor, the hungry, the homeless, the sick, the lonely, the prisoners (Matthew 25:34-40). Valuing people involves listening, understanding, and meeting their needs. I want to do service for Christ while I live, And comfort and cheer to poor lonely hearts give; For this is the program approved by the Word, To visit the needy and speak of the Lord. —Bosch Hold loosely to what is temporal and tightly to what is eternal. The Options Being in torments in Hades (hades), he lifted up his eyes. —Luke 16:23 Last time I checked, nobody likes having problems-problems with money, problems with cars, problems with computers, problems with people, problems with health. We would all prefer a life with as few difficulties as possible. So, if you were to offer people the choice between (1) a future totally free of problems, sorrow, tears, and pain, and (2) a future full of pain, suffering, regret, and anguish-they would choose option one, right? Jesus died on the cross to give us opportunity to experience that option. If we repent of our sins and trust Him as our Savior, He has promised us a life of fellowship with God in a place the Bible calls heaven. A place with no problems. A place where there are no more tears. People living in a problem-filled world ought to be standing in line to grab that offer. Unfortunately, many haven’t heard the good news; others have refused to trust Christ. When people die without Jesus, it’s too late to take the offer, and they go to a place of torment the Bible calls hell. Jesus is calling, "Today you must choose!" If you delay, you surely will lose; Listening now, you can hear the Lord's voice, Take His salvation-make heaven your choice! -Hess You must accept God's Son today if you want to live in heaven's sunshine tomorrow. The Best Eraser Read: Luke 16:19-31 I have blotted out, like a thick cloud, your transgressions. —Isaiah 44:22 What is memory? What is this faculty that enables us to recall past feelings, sights, sounds, and experiences? By what process are events recorded, stored, and preserved in our brain to be brought back again and again? Much is still mystery. We do know that memories can be blessings—full of comfort, assurance, and joy. Old age can be happy and satisfying if we have stored up memories of purity, faith, fellowship, and love. If a saint looks back on a life of Christian service and remembers the faithfulness of Him who promised: “I will never leave you nor forsake you” (Heb. 13:5), his or her sunset years can be the sweetest of all. But memory can also be a curse and a tormentor. Many people as they approach the end of life would give all they possess to erase from their minds the past sins that haunt them. What can a person do who is plagued by such remembrances? Just one thing. He can take them to the One who is able to forgive them and blot them out forever. He’s the One who said, “Their sins and their lawless deeds I will remember no more” (Heb. 10:17). The deep remorse that’s in the soul No human eye may trace; But Jesus sees the broken heart, And can its woes erase. —Bosch The best eraser is honest confession to God. A Devoted Heart Read: 2 Chronicles 17:1-11 He did what was right in the eyes of the Lord. —2 Chronicles 20:32 niv A successful Christian businessman shared his story with us at church. He was candid about his struggles with faith and abundant wealth. He declared, “Wealth scares me!” He quoted Jesus’ statement, “It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God” (Luke 18:25 niv). He cited Luke 16:19-31 about the rich man and Lazarus and how in this story it was the rich man who went to hell. The parable of the “rich fool” (Luke 12:16-21) disturbed him. “But,” the businessman stated, “I’ve learned a lesson from Solomon’s verdict on the abundance of wealth. It’s all ‘meaningless’ ” (Eccl. 2:11 niv). He determined not to let wealth get in the way of his devotion to God. Rather, he wanted to serve God with his assets and help the needy. Throughout the centuries, God has blessed some people materially. We read of Jehoshaphat in 2 Chronicles 17:5, “The Lord established the kingdom . . . so that he had great wealth and honor.” He did not become proud or bully others with his wealth. Instead, “his heart was devoted to the ways of the Lord” (v. 6). Also, “he followed the ways of his father Asa and did not stray from them; he did what was right in the eyes of the Lord” (20:32). Giving thanks to God often helps us learn contentment with what we do have. What are you thankful for? Wealth or no wealth, devoted hearts please the Lord. Spendthrifts Or Stewards Read: Luke 16:1-13 See that you abound in this grace [of giving]. —2 Corinthians 8:7 A mortician at Forest Lawn Cemetery in California told author Gilbert Beers about a man who many years ago spent $200,000 on his own funeral. Estranged from his wife and children, that bitter man squandered all his money on his own burial and left them nothing. Because the casket and other expenses added up to only $100,000, he ordered that the remaining $100,000 be spent on orchids! Only three people attended that memorial service. What a warped sense of values! What a waste of money that might have been used to help the needy or to support a worthy cause! And what a lesson we can learn from such egocentric folly! We all need to ask ourselves if we are squandering the resources God has entrusted to us on worthless things. If so, we need to heed what Jesus said in Luke 16:9, “I tell you, use worldly wealth to gain friends for yourselves, so that when it is gone, you will be welcomed into eternal dwellings” (niv). If we've been blessed with riches, We should be rich in deeds; God wants us to be generous In meeting others' needs. —Sper Riches have eternal value when we use them to bless others. Steven