JESUS’ ON JUSTICE

PHILADELPHIA PASTORS’ REFLECTIONS CONTENTS

Introduction 3 Rev. Dr. Alyn E. Waller

Foreword 5

Robert L. Briggs

Using this Resource 5

The Persistent Widow 6 The Sower 24 Pastor James I. Jackson Jr.† 6 Pastor J. Dykeman Brown 25 Rev. Edward W. Smith 7 Rev. Dr. Quintin L. Robertson 26 Rev. Dr. Marsha Brown Woodard 27 The Publican and the Pharisee 8 Dr. Donald D. Moore 8 Son 28 Pastor Frederick Harvey III 9 Pastor Bob Oliver 29 Rev. Chauncey P. Harrison 10 Archbishop Mary Floyd Palmer 30 The Unforgiving Servant 11 The Two Sons 31 Rev. Clarence E. Wright 11 Dr. Hengjiang Zhao 31 Rev. Dr. Ethel L. Moore 12 Pastor Robert Kim 32 Bishop Eric A. Lambert, Jr. 13 Pastor Audrey Moody 33 The Good Samaritan 14 The Two Servants 34 Rev. Quincy C. Hobbs, Jr. 15 Rev. Cedric Hughes Jones, Jr. 34 Rev. José Aris Sánchez 16 Dr. J. Edward Crenshaw 35 Rev. Joe Watkins 17 Rev. Charles W. Quann 35 The 18 36 The Rev. Bo Ubbens 18 Rev. Erik L. Larsen 37 Rev. William T. Martin 19 Rev. Dr. Phaedra D. Blocker 38 Rev. Dr. Cory L. Jones 20 The Rich Fool 21 Rev. Dr. Michel J. Faulkner 21 Pastor Clayton Hicks 22 Acknowledgments 39 Pastor Mark Novalés 23 Read More 39

© 2020 American Society. Permission is granted to reprint this content without alteration.

Unless otherwise noted, Scripture quotations are taken from the Good News Translation® (Today’s English Version, Second Edition) © 1992 American Bible Society. All rights reserved.

Photo credits: Front cover by ActionVance / Unsplash; back cover by Leo Serrat / Unsplash.

2 ’ Parables on Justice I ntro d uction INTRODUCTION

REV. DR. ALYN E. WALLER Senior Pastor, Enon Tabernacle Baptist

hiladelphia is a city with a rich history and resource have seen their own lives and public min- P limitless potential, but like many cities it has istries shaped by encounters with these parables. ignored—and often perpetuated—persistent sys- tems of injustice that afflict the poor. It’s a city DEFINING A replete with faithful churches that are not working esus came proclaiming the “kingdom of God,” together. J but if we’re honest, we often wonder what that Loud voices of division are increasingly promi- phrase even means. shows us that Jesus nent in our nation, and many of our problems can frequently taught with parables to help us under- appear intractable, but I am convinced that there stand what God’s kingdom is like—what the king are untapped resources in the Bible, and that God is like, what life inside looks like, and what the king is calling his church to come together around the asks of his people. Bible so we can serve the common good. A parable is a story or word picture that takes The Bible is clear—and unique in human his- something familiar to help us connect with some- tory—in teaching that there is no division between thing new. Each parable of Jesus features something of God and love of neighbor. Service to God familiar from Palestinian village life—a farmer requires justice for all, and especially justice for sowing, family inheritance battles, beggars and rul- the vulnerable, “the least of these.” In recent years ers and collaborators. Sometimes Jesus explains the I have started to ask what it would look like if we connections to his disciples. Sometimes the con- looked at love—and our City of Brotherly Love and nection is left to the hearer. Jesus is a master of this Sisterly Affection—through the lens of justice. genre. Starting with something familiar, he adds a In the winter and spring of 2019, Enon Taberna- twist that will surprise or even shock his hearers. cle Baptist Church produced two performances of He directs our attention to a single point and often the off-Broadway hit musical . The produc- a single question. Then he leaves the story open- tion, directed by Eryka Waller, drew talented per- ended. Will the rich man’s family repent? Will the formers from several area churches. It was intended older brother relent and join the feast? to catalyze conversations about Jesus’ teachings on We’re left to ponder what’s going on and what it justice and to revive connections among pastors might mean for us. You can try to summarize a par- and churches and other groups who are busy with able in a principle or a moral (and you will certainly their own good efforts. find principles for living in these inspired words), As part of the process, we invited a group of pas- but there’s always something left over, something tors from around the area to come for a series of unforgettable. Something that helps us recognize breakfast meetings to get to know each other bet- the Kingdom of God. Something that invites us ter in conversation around the biblical emphasis on to enter that Kingdom. Something that inspires us justice. The resource you are now reading is one of into action to make that kingdom of love and jus- the outcomes. tice visible to our neighbors. A small seed that will We have different backgrounds, different politi- grow—if you let it. cal preferences, different theological emphases. But When you read the parables today, you’ll find the Bible is something we can all rally around. Sev- them asking questions of you. And you can ask eral of the pastors whose work is featured in this questions in return. What questions does the

Jesus’ Parables on Justice 3 parable leave open? How does the focus of this par- Matthew and Luke in the Bible, which make up the able apply to my contemporary experience? Where bulk of the libretto for the musical Godspell. do I fit in? What do I need to do? We provide two or three reflections on each par- able. The pastors are focusing on helping readers IS JUSTICE understand what the biblical text is saying so that ’m honored that this distinguished group of pas- we can hear Jesus’ words and consider how to put I tors from around Philadelphia is helping us ask them into practice. Some of the pastors were asked these questions, and in particular is helping us see to explain the context of their parable and others something that we can easily miss. The more the to focus on helping us apply the stories to our lives church understands the Word of God the more it and our city. gets lived out. In the Greek language of the New These devotionals are intended for use in per- Testament, the word we translate as “righteous- sonal or group Bible study. The resource can also ness” is also translated “justice.” Same word. Same be integrated with a series during Lent or concept. There is no division in biblical thinking at other times. between our personal character and our public It has been my honor to partner with my fellow action. pastors and with American Bible Society in helping Jesus’ words apply not only to our individual the people of Philadelphia engage more deeply with lives. He speaks love and justice at the level of fam- the Bible. ily, church, neighborhood, city, and nation, union Churches full of people living out the Bible are and nonprofit, corporation and professional asso- already serving individuals and challenging unjust I ntro d uction ciation, educational and correctional institution. systems in Philadelphia. May their stories become Whether public sector, service sector, marketplace, more visible over the coming months and years, or home, he cares about the individuals, and the and may our increased collaboration help rebuild systems that they inhabit. our communities and make the good news of God’s Our public and personal response to the teach- kingdom a visible reality for the richest elites and ing of Jesus are inseparable. If we try to separate the poorest beggars, the self-righteous and the them, people notice, and they feel the injustice. prodigals, ungrateful servants and outcasts. May we all be as persistent as the widow of the ABOUT THE RESOURCE parable in calling out for justice—and may the King esus’ Parables on Justice is based on eleven when he comes catch us doing what he has com- J recorded in the of manded. ■

4 Jesus’ Parables on Justice F FOREWORD orewor d

ROBERT L. BRIGGS Interim President and CEO, American Bible Society

o the Rev. Dr. Alyn E. Waller and all the Phil- These injustices threaten our city—but they will T adelphia pastors who have taken their time to not prevail. God’s justice will reign. guide us through “Jesus’ Parables on Justice,” I offer And with God’s grace, you and I—the church— my personal thanks. I am grateful for your wis- will embody that justice. dom, leadership, and generous hearts. More than These reflections on eleven of Jesus’ teachings that, I am grateful for the ways God has used you will deepen our understanding of that sacred call- and your churches to stand for justice in our city. ing. They will help us understand what God’s justice You are living out God’s call for justice in a world looks like, what it demands of us, and how we can that desperately needs it. live out justice in our own communities. Philadelphia has a rich heritage of biblical jus- Rev. Dr. Martin Luther King Jr. famously said, tice, going all the way back to our city’s faithful “The arc of the moral universe is long, but it bends founder, William Penn. However, the city we love toward justice.” May God use these reflections to is also plagued by injustices. We suffer from cycles bend our hearts toward justice. And may God use of poverty, educational inequality, and all sorts of us—his church—to bend our city, our country, and racism and division. our world toward his justice. ■

USING THIS RESOURCE

This resource offers thirty reflections from pastors on eleven parables of Jesus as recorded in the Bible. American Bible Society often recommends a method of engaging with Scripture called “P3R,” or “Pray, Read, Reflect, Respond.” This approach can help you be open to what God might be sayingto you as you read or listen. The pastors’ reflections fit well as part of the “reflect” step.

• PRAY before you start the reading for each day. Ask God to connect with you. Begin with an open- ness to see what God has for you. • READ the selected section of Scripture slowly. Mark words and phrases that intrigue you. • REFLECT on what strikes you. What questions does it raise for you? Think through what God is communicating to you. Pause to let it take root and thank God for engaging with you. • RESPOND to the passage. Speak with God about what’s on your mind and heart. Look for ways to live out and share what you find—individually and with your church or community.

As a Lenten resource: If using this material over a forty-day season like Lent, we suggest two options to cover the other ten days. (1) Consider taking a full day to read each parable on your own. On the following days, read the parable again, followed by a pastor’s reflection. See what stands out to you differently on a second or third reading. (2) Use the P3R method with additional readings from the Bible to fill out the remaining days. Other passages on similar themes that were also featured in the production of Godspell include :1–15 ( prepares the way for Jesus); :1–48, 6:22–23, and 7:9–12 (from Jesus’ ); and :34–46 (Jesus on the greatest commandment). ■

Jesus’ Parables on Justice 5 THE PERSISTENT WIDOW

LUKE 18:1–8 Then Jesus told his disciples a parable to teach them that they should always pray and never become discouraged. “In a certain town there was a judge who neither feared God nor respected people. And there was a widow in that same town who kept coming to him and pleading for her rights, saying, ‘Help me against my opponent!’ For a long time the judge refused to act, but at last he said to himself, ‘Even though I don’t fear God or respect people, yet because of all the trouble this widow is giving me, I will see to it that she gets her rights. If I don’t, she will keep on coming and finally wear me out!’ ” And continued, “Listen to what that corrupt judge said. Now, will God not judge in favor of his own people who cry to him day and night for help? Will he be slow to help them? I tell you, he will judge in their favor and do it quickly. But will the Son of Man find faith on earth when he comes?”

PASTOR JAMES I. JACKSON JR.† St. Paul Baptist Church, , Pennsylvania

he parable of the Persistent Widow, also Next we meet “a widow.” Jesus does not give us T known as the parable of the Unjust Judge, any details about her, but those who heard the par- demonstrates what Jesus asks of his followers in able would recognize her as a person who had no the face of the problems and the injustices every one to advocate on her behalf. She is a desperate believer will experience—or about which we may person and will get no justice at all if the judge does need to pray and act. First, Jesus wants us to be per- not help her. sistent in . Pray always and at all times no The judge does not want to help her, but she matter the circumstances. Secondly, the believer is gets the justice she seeks because she persists in her directed to not faint or lose heart. As we pray and request (:5). One take-away is that if per- seek justice, Jesus wants us not to be discouraged. sistence pays off with a corrupt human of limited The parable is not intended to present God like power, how much more will it pay off with a just a slot machine in the sky. The parable is not about God of infinite power? Jesus concludes by saying W i d ow T he P ersistent how to get what we want. The widow is not seeking that if even an unjust judge will grant justice to a advancement for herself. She is seeking justice. persistent person, then how much more will God Watch the description of the judge. Jesus says grant justice to those he has chosen as his own that this judge “did not fear God nor regard man” (Luke 18:6)? (Luke 18:2, NKJV). This identifies him as a man who Jesus says that God “will avenge them speed- has no concern to keep the two greatest command- ily” (Luke 18:8). But does this mean that God will ments (:29–31). He neither God nor immediately answer every prayer for justice? Why his neighbor. It is important to recognize that the does Jesus prepare us for the necessity of being per- unjust judge does not represent God. He is not a sistent in prayer and not giving up? stand-in for God, the devil, or anyone else. He is When considering this question, it helps to a character that Jesus invents to make a compari- remember the context of this parable. It is part of son that stresses the Lord’s willingness to hear and a larger teaching about the future, when Jesus will respond to the of his people. come again to make all things right. As we consider

6 Jesus’ Parables on Justice T he P ersistent W i d ow the parable in this context, we are reminded that upon his name before he acts. But whether God God’s timetable and ours are not the same, just as intervenes immediately or seems to delay, we can his ways and his thoughts are above ours ( be sure that he will do what is right. 55:8). What may seem long to us is right away to This parable calls on its hearers to pray per- God, for God will provide justice on his timetable. sistently for justice for themselves and for all people God never gets tired of hearing our pleas for jus- around the world, because God is ready and will- tice. The Lord does not forget when injustice has ing to hear the prayers of and for those who suffer been done, and he will certainly rectify it, though unjustly. And we would do well to remember that sometimes he waits until we have persistently called prayer and action cannot be separated.

QUESTIONS • Are we encouraged to be persistent in prayer for everything? • How can we pray for those for whom justice has been denied? Who around us needs an advocate? • How do we put justice into action for those to whom justice has been denied? • When justice does not come “speedily,” how should we respond? • What does it mean to be persistent in prayer?

REV. EDWARD W. SMITH New Joy Missionary Baptist Church

isten to the lambs all a’crying …” these words reflected on the movie I thought, “at least she could Lbegin a great choral composition, Listen to the run!” Nathaniel Dett challenges his listeners to listen, Lambs, penned by the former director of the Hamp- listen to those of us who can’t escape the existential ton University Concert Choir, R. Nathaniel Dett. The realities of racism, classism, and sexism, and all the piece was inspired by the Isaiah’s encourage- other isms that plague the disenfranchised. Listen, ment to the children of Israel, “He shall feed his flock too, to those who soulfully sing the screeching hymns like a shepherd: he shall gather the lambs with his of malcontent, who dance daily the dirge of death, arm, and carry them in his bosom, and shall gently and consistently script text in response to a negative lead those that are with young” (:11 KJV). social condition. Listen to the message of those who Lambs are docile creatures whose gentle nature warn: “Don’t push me, ’cause I’m close to the edge … is often metaphorically used to describe a commu- it makes me wonder how I keep from going under!” nity that should be protected. When what should be Consider the state of the Persistent Widow guarded is left vulnerable, atrocities abound. Some- whose community left her vulnerable and forced times, I close my eyes and just listen; I can hear all the her to the brink of despair, seeking relief from one crying lambs! Admittedly, the deafening cries make who “feared not God, neither regarded man” (Luke me want to escape, but there is nowhere to run. 18:2 KJV). Her persistence paid off; she wearied the If you remember the movie Silence of the Lambs, unjust judge and compelled him to avenge her. He Hannibal Lecter asks Jodie Foster’s character why she listened. He saw her humanity. He helped. ran away from home. She responds that she was wak- Humans can no longer hold justice in the pil- ened by someone screaming. Coming to the barn, lory of our antipodal estates. We must pursue righ- she sees the spring lambs being slaughtered. She tries teousness and justice at all costs! All are recipients to free them, but cannot, and runs away. This event of God’s unconditional love. Jesus informs us that happens to the character when she was fourteen, “God so loved the world …” (John 3:16). There were and as an adult, she confesses to still waking to the no restrictions. If you are the widow, don’t give screaming of lambs. It is why she joins the FBI. As I up—persist!

Jesus’ Parables on Justice 7 QUESTIONS • Reflect on a time when you were presented with the opportunity to provide relief for someone and you neglected to act. How is the text challenging your reasons for refusing? • Consider how persistence has paid dividends in your life. What have you learned, and what aspect of the text most resonates with your experience? • Sit quietly and listen; then contemplate how this reflection intersects with your life.

THE PUBLICAN AND THE PHARISEE

LUKE 18:9–14 Jesus also told this parable to people who were sure of their own goodness and despised every- body else. “Once there were two men who went up to the Temple to pray: one was a Pharisee, the other a tax collector. The Pharisee stood apart by himself and prayed, ‘I thank you, God, that I am not greedy, dishonest, or an adulterer, like everybody else. I thank you that I am not like that tax collector over there. I fast two days a , and I give you one tenth of all my income.’ But the tax collector stood at a distance and would not even raise his face to heaven, but beat on his breast and said, ‘God, have pity on me, a sinner!’ I tell you,” said Jesus, “the tax collector, and not the Pharisee, was in the right with God when he went home. For those who make themselves great will be humbled, and those who humble themselves will be made great.”

DR. DONALD D. MOORE Mount Carmel Baptist Church

he parable identifies individuals from two Because of the geography of the temple, indi- T groups, a Pharisee and a publican, a tax col- viduals would “go up” to the temple to pray. There lector. The were a pious group of orga- were designated times—9 a.m. and 3 p.m.—when nized Jews with religious, cultural, and social corporate prayer was offered. Individuals could influence. They followed the laws. also bring sacrificial offerings and offer prayers pri- They often went beyond the requirements of the vately. Although private, such prayers were often law to demonstrate the depth of their piety. Phar- prayed for all to see (see :5–6). isees were completely separated from non-Jewish Both the Pharisee and the tax collector in Jesus’ segments of society. To some observers, it seemed parable offered prayers, and the intent of each Pharisees were more concerned with following the prayer is manifested in their individual expressions law literally than with complying with its intent. and posture. Culturally and historically, among the The tax collectors were local Jewish men hired Pharisees, it was considered appropriate to thank by the Roman government to collect annual taxes God for their piety. The Pharisee stands with a pos- from the people. They were often regarded as trai- ture of boldness in the temple and identifies all of tors because they worked for Rome and mistreated the criteria, as established by the law ( and their own people to make a profit, collecting more tithing) that he has not only met but exceeded. As money than required for actual taxes. As such, the such, the Pharisee in his own eyes was grateful that people despised them and considered them sinners. he was not unjust and despised. He was confident in an d the P harisee T he P ublican

8 Jesus’ Parables on Justice T he P ublican an d the P harisee himself that all of his interactions were just, based repentant, he does not appear to offer any inten- on his own interpretation of the laws. tional acts of restitution for the wrongs committed. In contrast, the publican—a known sinner— For the Pharisees, that brings the authenticity of his stood in a posture of humility and offered a prayer prayer into question. of contrite repentance. His attitude is made evident The conclusion of this parable speaks to the by the fact that he stood far off and held his head mercy and grace of God. The parable indicates that down, suggesting a personal sense of dejection it is the heart of a humble person that draws near to regarding the sinful nature of his actions. the ears of God to be heard. The Pharisee believed Culturally, the beating of one’s chest was a rit- that justification was based on merit. However, ualized act intended to express earnest grief or through this parable, Jesus revealed that justifica- remorse. In this parable the gesture conveys the tion as determined by God is connected to one’s depth of sorrow expressed by the tax collector in sincerity of heart in recognizing one’s unworthiness the presence of God. Although the tax collector is to receive God’s mercy.

QUESTIONS • Have you allowed religious practices to impede your connection with God? How? • How have you discounted individuals based on your interpretation of their shortcomings or issues? • How can leaders in religious institutions better serve those who feel unworthy of God’s mercy and grace? • What is the relationship between self-examination and the spirit in which you pray? • How can you practice entering into the presence of God?

PASTOR FREDERICK HARVEY III Spirit and Truth Fellowship

esus calls us to pay attention to the lens we The enemy in his schemes has tempted many J use to view ourselves and others. Jesus pres- in the church to fall into this same type of hyper ents this parable using two men who have opposite focus on self. We take pride in not being like those views of themselves: the Pharisee who “has it all we deem inferior to ourselves. We look to our own together” and the tax collector who is, by his own goodness and delight in being a good Christian admission, a mournful sinner. We can learn from because of the work we do or the sin we seem to the parable as we consider how the tendencies of avoid. We compare ourselves to one another and both men can reflect our own attitudes. assess by external manifestations of American society has primed and trained us wealth. We scorn those who struggle with things we to take regular inventory of all of our accomplish- do not understand. We recklessly pronounce judge- ments and be able to rattle them off whenever the ment and carelessly prescribe insincere “thoughts opportunity arises. When searching for a job or and prayers” to dismiss those with whom we can- career, we are taught to have one-to-three-minute not be bothered. When we reach a of elevator speeches to highlight how wonderful we blindness, we begin to thank God that we are not are in our work. We show off how great life is on like other people who struggle. social media. We are the “selfie” generation. We can The tax collector, however, sees himself before walk down any street and likely catch someone tak- the Holy God and realizes there is nothing he can ing a photo of themselves doing absolutely nothing; present to God except a confession of sin and a then they instantly post it on social media, waiting plea for mercy. He offers no excuses and no com- for others to show adoration through “likes.” parisons, just a real awareness of his need for help

Jesus’ Parables on Justice 9 from the only one able to save. In this posture of the Friend, let this truth ring in your heart and in heart, God delights. mine. We can choose to be like the Pharisee who Jesus says this man leaves justified or made was focused on self-promotion or the tax collector right with God. What a blessing it is that simply who acknowledged his sinful brokenness. Let us acknowledging who God is and who we are acti- pray that our heart posture is one of humility before vates the mercy of God and can lead us to receive the Lord and with others. So that we may receive the justification and be made whole by God. blessing of God’s tender mercy that endures forever.

QUESTIONS • Do you believe that you are better than someone else? If you do, why do you believe that? • Does your behavior suggest that you know you are as much in need of grace as the tax collector? • What do you currently take pride in when you think about yourself? Do you think God shares your opinion of yourself? • Can you come to God in sincerity regarding your own selfishness and sin today?

REV. CHAUNCEY P. HARRISON Zion Baptist Church of Philadelphia

umility should be a guiding principle that The Pharisee went to the temple, not really to H directs our actions and motives, for it func- pray, but to brag to God and to everyone within tions as the element in our lives that provides us earshot that he was grateful that he was superior to with a balanced sense of who we are in relation to robbers, evildoers, adulterers, and this tax collector. God and others. Humility is the central theme of As customary, he stood as he prayed; but in this the parable of the Pharisee and the tax collector. case, it was emblematic of his arrogant attitude. He The motifs of this parable coincide with the way gloated that he fasted biweekly and gave ten per- Luke shows Jesus with an affinity for the outcasts cent of his earnings to God. The tax collector, on of society (the poor, lepers, foreigners, sinners, the other hand, did not even lift up his head, a sign women, tax collectors, and adulterers). Jesus told of guilt. He beat his breast, a gesture of contrition. this story to an audience that was self-righteous, He asked God to grant him mercy. Jesus concluded self-confident, and self-absorbed. that the tax collector, not the Pharisee, left the tem- Jesus frequently critiqued the Pharisees for being ple in right standing with God. judgmental, ostentatious, and hypocritical. Con- Friends, each of us should be inspired by the temporary Pharisees were individuals who valued humility of the tax collector. This virtue is high- the insurmountable rules of religion over the infinite lighted by Peter who notes, “Humble yourselves possibilities of relationships. Tax collectors were under the mighty hand of God, that He may exalt notorious for being traitors, because they were Jew- you in due time” (1 Peter 5:6 NKJV). This same char- ish citizens collecting money to fund the oppressive acteristic is regarded by : “Though theLORD Roman Empire. They were also considered thieves is on high, He regards the lowly; but the proud He because of the exorbitant commissions they charged knows from afar” (Psalm 138:6). And Jesus embod- in addition to the initial tax levy. Although the tax ies this same trait, “He humbled Himself and collector in this parable was a hypothetical figure, became obedient to the point of death … There- Jesus previously had positive interactions with tax fore, God also highly exalted Him and gave Him collectors, including Matthew, who left his occupa- a name which is above every name” (Philippians tion to become a , and Zacchaeus who was 2:8–10). Let us model Jesus , our ultimate

an d the P harisee T he P ublican converted after climbing a tree to see Jesus. example.

10 Jesus’ Parables on Justice T he U nforgiving S ervant QUESTIONS • How can we embody humility so others may know we do not consider ourselves superior to them? • What steps can we take to ensure that we don’t have to learn humility the hard way? • Why do you think the Pharisee put down somebody else to make himself look good in the eyes of a God who was aware of his piety and his proclivities?

THE UNFORGIVING SERVANT

MATTHEW 18:21–35 Then Peter came to Jesus and asked, “Lord, if my brother keeps on sinning against me, how many times do I have to forgive him? Seven times?” “No, not seven times,” answered Jesus, “but seventy times seven, because the Kingdom of heaven is like this. Once there was a king who decided to check on his servants’ accounts. He had just begun to do so when one of them was brought in who owed him millions of dollars. The servant did not have enough to pay his debt, so the king ordered him to be sold as a slave, with his wife and his children and all that he had, in order to pay the debt. The servant fell on his knees before the king. ‘Be patient with me,’ he begged, ‘and I will pay you everything!’ The king felt sorry for him, so he forgave him the debt and let him go. “Then the man went out and met one of his fellow servants who owed him a few dollars. He grabbed him and started choking him. ‘Pay back what you owe me!’ he said. His fellow servant fell down and begged him, ‘Be patient with me, and I will pay you back!’ But he refused; instead, he had him thrown into jail until he should pay the debt. When the other servants saw what had happened, they were very upset and went to the king and told him everything. So he called the servant in. ‘You worthless slave!’ he said. ‘I forgave you the whole amount you owed me, just because you asked me to. You should have had mercy on your fellow servant, just as I had mercy on you.’ The king was very angry, and he sent the servant to jail to be punished until he should pay back the whole amount.” And Jesus concluded, “That is how my Father in heaven will treat every one of you unless you forgive your brother from your heart.”

REV. CLARENCE E. WRIGHT Love Zion Baptist Church

he cycle of debt is hard for many to break. Stu- ministry we could do if the church did not have to T dent loans, credit card debt, medical debt, and pay a mortgage every month. The cycle of debt is high interest loans are a daily obstacle for many. vicious, and recurring interest can feel like a nev- While it is tempting to see this as unique to our er-ending cycle, so the thought of having debts for- current capitalistic society, the problem of debt is given is a dream that is easy to visualize. not new. I often dream of life without credit card The story of the unforgiving servant is Jesus’ debt, without a car note, what my life will look answer to Peter’s question about . like when my student loans and mortgage are paid Although the parable is concerned with finan- off. As a pastor I dream about how much more cial debt, mercy is a major theme. The verses that

Jesus’ Parables on Justice 11 precede the story deal with how to address offense who asked the same of him. God shows over and as a church, but Peter asks the question: How do over in Scripture that he cares about the oppressed, I handle offense? The act of the king forgiving a the marginalized, and the “least of these.” While financial debt represents Peter (or any disciple) God’s mercies are unfailing, God does not tolerate forgiving a personal offense. The passage ends with oppression of the weak or the poor. the unmerciful servant tormented in a jail and con- This passage offers an opportunity for self-re- trasts him with the king who modeled forgiveness flection. Every one of us is both a debtor and a debt and mercy. Although the king was owed a large holder. The nature of life together in this world debt, he chose to settle the amount owed to him means that we have all been both the victim and through an act of mercy. Indeed, the subject of the the one who has caused harm. Being oppressed punishment was first the beneficiary of mercy, but does not make one incapable of being an oppres- the one so desperate for mercy was not willing to sor. In our demand for justice toward those who show the same to one of an equal social status. have caused us harm, we must remember that we Consider the contrast between these two ser- too are debtors in need of mercy and be mindful vants. The unmerciful servant was first in a position of the words of Jesus in the model prayer, “Forgive of need and later in a position of power. He needed us our debts, as we also have forgiven our debtors” mercy from the king, but withheld mercy from one (Matthew 6:12 KJV).

REV. DR. ETHEL L. MOORE Bethlehem A.M.E. Church, Langhorne, Pennsylvania

COMPELLED TO FORGIVE n the parable before us is the story of an ungrate- She could have chosen to forgive her husband and I ful, uncaring, and unforgiving servant who move on with her life. expressed no mercy or fairness toward a fellow The parable explores the themes of unforgive- servant who owed him a small debt, about a day’s ness, love, and justice. It illustrates for us that we pay. The unforgiving servant—who himself had don’t always exercise mercy and compassion for been forgiven a huge debt, millions of dollars by those who need it. It compels us to consider whether present-day standards—treated his fellow servant what we have in mind for the other party is what poorly. He had the man thrown into prison. He we would like to have happen to us. Compel means should have shown his fellow the same consider- to force to yield, to press or pressure. So, we must ation that he had received from the king. force ourselves to forgive when hurt, overlooked, Several years ago, I met a woman who called or offended by others. We must make a conscious me about becoming a volunteer in my women’s decision to drop the charges, as in a court of law. program. After the initial introductions she began The servants in the parable represent humanity S ervant T he U nforgiving talking about her husband, who divorced her to be and the ways in which we tend to relate to or treat with another woman. She spoke for about twelve each other, and even God. The parable reminds us minutes. I was taken aback, but I let her go on, that we are often unkind, lacking in compassion thinking she needed to get it out. I finally asked and willingness to empathize and treat others fairly. her, “When did this happen?” I was floored when But considering that God, through the sacrifice of she said, “About twenty-five years ago.” The wom- his Son Jesus Christ, has forgiven us of the debt of an’s grief and unforgiveness had victimized her sin we owed, we are compelled to forgive, to love, and stolen her opportunity for a good healthy life. and to treat others justly and with dignity.

12 Jesus’ Parables on Justice T he U nforgiving S ervant Mayo Clinic researchers tell us that forgiving with his fellow servant. We may feel justified treat- others can lead to healthier relationships, improved ing others poorly because somewhere in life we mental health, and less anxiety and stress, among were hurt or treated unfairly. But we are reminded other things. Unforgiveness has the opposite effect. It that justice is rooted in the character and nature of is a conscious, deliberate decision to harbor feelings God, whose love is unfailing. of resentment or desire acts of vengeance toward Since love and justice or righteousness comple- those who offend us, and it is likely to leave a trail of ment each other, our thoughts should be “how can destruction. If we need to forgive anyone, the Lenten I help someone else” in return for the kindness that season would be the ideal time to set things right. has been shown me. Scripture notes that we deceive Another theme in this passage is love. We can be ourselves if we think we can love God whom we hypocritical when it comes to loving others. When have never seen and hate those around us, whom we say we love someone, we sometimes mean, I we see (1 John 4:20). If we love God, we must love will love you if you cater to my will or if you do this, our fellowman. that, or the other. But God’s love is genuine and is The righteous cannot overlook those in need expressed through the offering of his Son. It matters who are being treated unfairly, like the homeless. not whether we are right or wrong, rich or poor, We cannot ignore the deplorable condition of many male or female. It matters not our race or social inner-city schools where our children spend much status, God’s love is unconditional. God’s greatest, of their time. Many schools and low-income homes most endearing characteristic is that of love. are infested with mold and have broken heaters that Finally, we also consider the theme of justice, leave children to face the harsh chill of winter. which can be defined in relational terms. It refers This parable compels us to show compassion to people living in right relationship with God, one and be willing to move past our differences to act in another, and the natural creation. It also speaks to righteousness, to plead the cause of the disadvan- the quality of being just, or righteous. It’s obvious taged within society. We should treat others the way that the unforgiving servant had a poor relationship we want to be treated.

BISHOP ERIC A. LAMBERT, JR. Bethel Deliverance International Church, Wyncote, Pennsylvania

orgive us our trespasses as we forgive those receives mercy and does not share the same com- F who trespass against us.” This is a crucial com- passion with his fellowman. Jesus shares how the ponent of the model prayer of our Lord. In this servant receives forgiveness of an enormous debt, statement, we are asking the Lord to forgive us in and yet he does not apply the miracle of forgiveness the same way we forgive others. to another. We know that the Lord was referring to We understand that we are all in desperate need the mercy of God that is given to us. It is also clear of the mercy of God. However, there are moments he was referencing how we may lack the willingness when we hold on to anger and bitterness, and when to forgive others. When we nurture a grudge, we are one holds tightly to wrath and anger, they become as guilty as the unforgiving servant. poisons that lead to spiritual death. Jesus thinks Forgiveness is a decision, not a feeling. The child forgiveness is so important that he gives a strong of God does not forgive as an act of pride but one of illustration to teach his disciples. Matthew records mercy. As we have been the recipients of God’s com- the parable of the servant who refuses to forgive. passion, it is essential that we become a reflection of When we hear this story, it would not be uncom- the Lord by forgiving others. When Jesus cries from mon for us to have anger towards the servant who the cross, “Father, forgive them, for they do not know

Jesus’ Parables on Justice 13 what they do” (Luke 23:34 NKJV), he shows forgive- that the person offended must release the offense. ness. Facing death and those who consorted to kill Forgiveness is not for the offender; it helps the him, Jesus does not pray for divine intervention for offended to clear their soul of bitterness. Extending his own rescue. He prays that the forgiving power of mercy does not mean being a doormat. Passivity is the Father applies to those who have wronged him. not a component of forgiveness, as we must meet There is no hatred or retaliation. Jesus does not want any injustice with firmness yet humility. However, to cause pain on others. His forgiveness is complete. our responses must be free of vindictiveness and When the apostle Paul teaches the church at bitterness. We should always remember that God Ephesus that they should be “tenderhearted, forgiv- has forgiven us, and we are to model the forgiveness ing one another” (Ephesians 4:32), he is suggesting of the Lord in our everyday life.

QUESTIONS • When we forgive, how are we to treat the person who wronged us? • Why are we incapable of receiving forgiveness when we do not forgive? amaritan

THE GOOD SAMARITAN

LUKE 10:25–37 A teacher of the Law came up and tried to trap Jesus. “Teacher,” he asked, “what must I do to receive eternal life?” Jesus answered him, “What do the Scriptures say? How do you interpret them?” The man answered, “ ‘Love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind’; and ‘Love your neighbor as you love yourself.’ ” “You are right,” Jesus replied; “do this and you will live.” But the teacher of the Law wanted to justify himself, so he asked Jesus, “Who is my neighbor?” Jesus answered, “There was once a man who was going down from to Jericho when robbers attacked him, stripped him, and beat him up, leaving him half dead. It so happened that a

T he G oo d S priest was going down that road; but when he saw the man, he walked on by on the other side. In the same way a Levite also came there, went over and looked at the man, and then walked on by on the other side. But a Samaritan who was traveling that way came upon the man, and when he saw him, his heart was filled with pity. He went over to him, poured oil and wine on his wounds and bandaged them; then he put the man on his own animal and took him to an inn, where he took care of him. The next day he took out two silver coins and gave them to the innkeeper. ‘Take care of him,’ he told the innkeeper, ‘and when I come back this way, I will pay you whatever else you spend on him.’ ” And Jesus concluded, “In your opinion, which one of these three acted like a neighbor toward the man attacked by the robbers?” The teacher of the Law answered, “The one who was kind to him.” Jesus replied, “You go, then, and do the same.”

14 Jesus’ Parables on Justice T he G oo d S REV. QUINCY C. HOBBS, JR. Zion Hill Baptist Church

n this story, Jesus is dialoguing with a Jewish little or nothing to show charity. It is difficult for a I lawyer concerning the commandment to love wounded person to pray when down and out, but our neighbor as ourselves. Jesus was being tested he or she will be more inclined to do so if his or her by the lawyer on this subject, but he turned it into a immediate needs are addressed. teachable moment. The lawyer asked Jesus a ques- The third individual was the Samaritan who tion on how one gains eternal life. His motive was came along, saw the wounded traveler, and showed to prove Jesus’ teaching weak and false and lead compassion by taking him to a safe place and paying the people away from Jesus. Jesus knew this and for his care. The Jews and Samaritans were enemies. challenged him to check the Law of for the But here, a Samaritan helped a Jew who had been answer. The lawyer quoted the law to Jesus. Jesus ignored by fellow Jews. The Samaritan showed love affirmed the lawyer’s response and told him to do and risked his own life to rescue this man. The hero what the law says in order to live. of the story represents a people that the Jews hate.

The lawyer understood Jesus’ answer, but he By his actions he was more neighborly than the amaritan was not interested in applying it. He asked Jesus, other passers-by and was clearly the one to be imi- “Who is my neighbor?” (:29 KJV). In other tated. He demonstrated God’s command to love our words, how far does one have to extend this love to neighbor as ourselves. This command stands today. a neighbor? The lawyer knew that the Jewish law In another instance, Jesus gives one reason our placed certain conditions on every situation and love must be demonstrated. He told his disciples, every relationship. Complying with these stipula- “By this all will know that you are My disciples, if tions was vital to Jewish identity. Instead of engag- you have love for one another” (John 13:35 NKJV). ing in a debate, Jesus told a parable to challenge not Jesus asks the lawyer to identify the one who acted only the lawyer’s motive but also to help his audi- like a neighbor in this case. The lawyer correctly ence rightly interpret the law. identifies the one who showed mercy to the trav- Jesus provides a parable, a type of story that eler. The actions of the Samaritan were symbolic teaches the mysteries of God’s kingdom to the dis- of God’s indiscriminate mercy towards human- ciples and keeps them hidden from unbelievers. He ity. And as recipients of such mercy, we should be describes a journey of a Jewish man who travels a willing to be a neighbor to everyone, regardless of road that was commonly used by government and their ethnicity, race, gender, pedigree, social status, religious officials to make trips from Jerusalem to education, and the like. This was the message of the Jericho. On this road criminals often took advantage parable and a core teaching of Jesus Christ. of those perceived to have valuables. The traveler We should be careful not to be swayed by the took this road and was preyed upon by robbers who callousness and selfishness that seem to pervade beat him, stole his clothes, and left him half dead. our society. For God’s people, extending love and Jesus continues the parable: Three individuals mercy should not be an afterthought. I conclude saw this ill-clad and wounded traveler lying on with the words of W. W. Wiersbe in his commen- the roadside. The first two were Jewish religious tary on Luke: “to the thieves, this traveling Jew was leaders, a priest and a Levite, who knew God and a victim to exploit, so they attacked him. To the his law but did nothing to help the wounded man. priest and Levite, he was a nuisance to avoid, so There are examples today of those in positions of they ignored him. But to the Samaritan, he was a leadership in religious communities who see those neighbor to love and help, so he took care of him. wounded economically, physically, socially, and What Jesus said to the lawyer, he says to us: ‘Go and spiritually and encourage them to pray, but who do keep on doing it likewise.’ ”

Jesus’ Parables on Justice 15 QUESTIONS • How does Jesus use the social positions of the characters in this parable to drive home his teaching? • How can this parable be used as a guidepost in addressing the treatment of illegal aliens, the home- less, the poor, and the disenfranchised in our society? • What do you think Jesus would say about today’s most influential leaders in religious institutions, local, state, and national government agencies, and scholars, relative to this parable?

REV. JOSÉ ARIS SÁNCHEZ Spirit & Truth Fellowship Church

he lawyer asks Jesus, “Who is my neighbor?” needs. Compassion costs something. The Samar- T And Jesus responds that his neighbor is any- itan gave up his time and money to care for the amaritan one in need. He is essentially asking, “Where do wounded man. I draw the line in my neighborhood?” The proper This story teaches us that true love expresses question should have been, “How can I possibly be itself in caring for others’ needs. Jesus points out a good neighbor?” The insurance company’s slo- that neighbors may come in surprising places. Jesus gan “like a good neighbor” is successful because it is inviting us not to create boundaries of who our expresses the notion that they are present with peo- neighbors should be. Instead, we should have com- ple when needed. It communicates the idea that a passionate hearts towards neighbors who might look good neighbor sees, hears, and serves others. different than us. Our neighbor may be an undoc- Jesus, in this text, is expanding our view of our umented alien among us who lives afraid. Perhaps neighborhood. The lawyer wanted to have bound- it’s the person who struggles with same-sex attrac- aries but Jesus tells a parable that indicates our tion and feels judged and condemned. Could your neighborhood is not only where we live, but where neighbor be the native Indians that are often left out we work. Our neighborhood is wherever we are. of our history books? Is it the homeless people who At the beginning of the parable, we learn of the are often ignored? Is it the drug dealer on the cor- violence and brutality often encountered on a well- ner? Is it a Muslim family in our neighborhood? known road. A man traveling on that dangerous Our relationship with our neighbor is a good

T he G oo d S road was jumped by robbers who took everything barometer of our relationship with God. The par- he had and left him half-dead in a ditch. able highlights how unwilling we can be to care for Both religious leaders treated the victim as a others and how we often fall short of loving God “nobody.” They were numbed to the pain of the and our neighbors. Jesus reminds us that to love victim. But the Samaritan, moved with compas- him means that we love and serve our neighbors. sion, does everything possible to minister to the Jesus expands our notion of a neighborhood and needs of the wounded victim. Compassion says, challenges us to love others regardless of color, “I care for your wounds; we are in this together; affiliation, or economic status. Let us show our you are not alone; I have your back; you matter love for God and open our hearts to those whom to me; I will move toward you.” Showing compas- God may be calling us to minister to, even when it sion involves being proactive about our neighbors’ is inconvenient.

QUESTIONS • Who is your neighbor? • Do you know anyone who has been wounded and needs your help to find healing? • Who is God bringing to mind that you should show compassion towards? • Ask yourself, “How can I love my neighbor regardless of who they are?”

16 Jesus’ Parables on Justice T he G oo d S REV. JOE WATKINS Christ Evangelical Lutheran Church

any people who attend church believe that While this is a pretty simple and straightforward M they are okay with God as long as they fol- directive, the lawyer realized right away that he low the rules. For many people the rules are: attend didn’t have love in his heart for everyone. As a mat- church regularly, because attendance probably ter of fact, like many of us, he really didn’t care about matters to God; pay attention to the important holy (or certainly deeply care about) most of the people days each year and observe them; do the required outside of his small circle of loved ones, family, and rituals and say the mandatory prescribed prayers friends. So he asked Jesus to define “neighbor.” at the appropriate time. More devout worshippers In the story of the Good Samaritan, we learn that would add: read the Bible—at least occasionally— if we have the love of God in our hearts, then any of to the above list. After all, if you understand the us is capable of caring about everyone around us— rules, you’re okay, right? Doesn’t that put you on including people that we don’t personally know. the road that leads to eternal life? Or is there some- After a man who has been robbed and mugged is

thing else that God expects of us? passed over for help by two people from his own amaritan In the epistle of James, followers ethnic group—a minister and a church worker—a of Christ are warned to be doers of the Word and man from a despised ethnic group takes pity on not hearers only. It is one thing to enjoy hearing him. Out of the love in his heart, he tends to the the Word of God in song or through preaching or beaten man and gets him the medical attention he teaching, but it is quite another to be obedient, to needs. And then to demonstrate how much he cares listen and then do what the Lord asks us to do. about what happens to the beaten man, whom he And what does the Lord ask us to do? In the did not previously know, he also commits to pay the tenth chapter of the according to Luke, an hospital bill for the man. expert in the law asked Jesus what he, the lawyer, When Jesus asked the lawyer which of the three needed to do to inherit eternal life. When Jesus men who passed the beaten man was his neighbor, asked him what the Jewish law required, the law- the two who shared his ethnicity and religion or the yer responded, “ ‘Love the Lord your God with all stranger from the other ethnic group, the lawyer your heart and with all your soul and with all your answered, “The one who had mercy on him” (Luke strength and with all your mind’; and, ‘Love your 10:37). He was right. neighbor as yourself’ ” (Luke 10:27 NIV). today would do well to heed the In other words, to inherit eternal life, a follower words of the Bible: “be doers of the word, and not of Christ must first fully love God—enough to obey hearers only” (James 1:22 NKJV). For believers, that and please him. Secondly, love his or her neigh- means loving God enough to listen to him and then bors—the people around them—like they already loving the people around us enough to help them love and care about themselves. when they need help.

Jesus’ Parables on Justice 17 THE RICH MAN AND LAZARUS

LUKE 16:19–31 “There was once a rich man who dressed in the most expensive clothes and lived in great luxury every day. There was also a poor man named Lazarus, covered with sores, who used to be brought to the rich man’s door, hoping to eat the bits of food that fell from the rich man’s table. Even the dogs would come and lick his sores. The poor man died and was carried by the to sit beside at the feast in heaven. The rich man died and was buried, and in Hades, where he was in great pain, he looked up and saw Abraham, far away, with Lazarus at his side. So he called out, azarus ‘Father Abraham! Take pity on me, and send Lazarus to dip his finger in some water and cool off my tongue, because I am in great pain in this fire!’ But Abraham said, ‘Remember, my son, that in your lifetime you were given all the good things, while Lazarus got all the bad things. But now he is enjoying himself here, while you are in pain. Besides all that, there is a deep pit lying between us, so that those who want to cross over from here to you cannot do so, nor can anyone cross over to us from where you are.’ The rich man said, ‘Then I beg you, father Abraham, send Lazarus to my father’s house, where I have five brothers. Let him go and warn them so that they, at least, will not come to this place of pain.’ Abraham said, ‘Your brothers have Moses and the to warn them; your brothers should listen to what they say.’ The rich man answered, ‘That is not enough, father Abraham! But if someone were to rise from death and go to them, then they would turn from their sins.’ But Abraham said, ‘If they will not listen to Moses and the prophets, they will not be convinced even if someone were to rise from death.’ ”

THE REV. BO UBBENS Messiah Anglican Church

nderstanding this parable starts with under- upends what we know of the world’s society, econ- U standing what Jesus has come to accomplish. omy, and more (Luke 6:20–26). Jesus is here to upend a world in rebellion against Jesus presents in this parable a picture of two God. We see the effects of that rebellion through- people positioned far apart in the world. To call the out our lives: oppression and bigotry, greed and rich man wealthy and Lazarus poor is an under- poverty, war and slavery. Jesus has not come only to statement. The rich man is at the height of the elite— open heaven for us, but to change everything about what we call the top one percent, living in a gated this world and what it values: to replace oppression compound. Each day he wears incredibly expensive with justice, hatred with love, greed with generos- clothes: purple dye was reserved for lords and fine ity, broken hearts with restoration, distance from linen is a reference to brilliantly white fabric made God with salvation. by the laborious “fulling” of cotton with clay. Both T he R ich M an d L Salvation applies to the whole person, the whole worn together is a sign of opulence. He eats sump- world. Luke explains this earlier when Jesus reads a tuously, his meals comparable to the special feast promise of restored justice and life from the scroll that welcomes the (:23). In that of Isaiah and says that this Scripture is fulfilled as culture, a wealthy person might provide a feast like he reads it (:16–21). The mission of Jesus is this for a hundred of his closest friends once in a further explained in the , where Jesus while. Our rich man eats like this daily.

18 Jesus’ Parables on Justice T he R ich M an d L Outside his gate, homeless Lazarus lives in abject and beggar continued into the afterlife. Second, in poverty. Our only description of his clothing is skin calling Abraham “Father,” he counts himself as still sores, most likely because he has no access to shelter among God’s people. Finally, he mentions Lazarus and cannot practice good hygiene. Lazarus longs to by name, which reminds us that he knows him. feast on even the crumbs from the rich man’s table. He knew Lazarus, and his plight, just outside his To add insult to injury, his “companions” are the gate, and he did nothing to aid him. Yet here he is, unclean dogs that lick his sores, a marker of his cul- demanding aid from Lazarus. ture’s contempt for his situation. Jesus is here to restore what is wrong with this A final clue marks the extreme disparity of their world. Lazarus, ignored by this world’s elite, com- positions. Jews valued burying and so honoring the pletely lacking everything necessary to live, is now dead. In Jewish culture, to be left exposed as carrion satisfied beyond imagination. The rich man, who was a curse from God (see 8:1–2). Lazarus had all the world’s resources yet no regard for the isn’t buried, but the rich man is. brother outside his gate, is in torment. He has what Lazarus, uncared for in life and death, is now in he chose. And now the gulf between them is too the care of angels, who bear him to Abraham’s side. great to cross. The man whose only companions were contemptible If he had listened to Moses and the prophets, dogs is taken to sit close beside the honored father he would have known that we have a mandate to of the nation of Israel. Literally in Greek, he is taken care for our fellows, for the poor, the oppressed, the to Abraham’s bosom. This is likely a reference to the widow and orphan, the strangers and foreigners in heavenly banquet (:29), a dramatic reversal our land. He would have known Abraham himself for one who had no food to satisfy him in life. as one who welcomed the stranger (Genesis 18). He The rich man is taken to Hades, where he is would have known of God’s great care and concern tormented. But he has not learned humility from for the poor. He could have chosen differently. this great reversal. He sees Abraham and Lazarus Jesus has come to restore the world according together. He calls on Abraham to send Lazarus to to God’s justice and mercy. The first step was to quench his fiery thirst with a single drop of water cross that great gulf himself to rescue us from sin. from his hand. This sounds pitiful at first, but it is Then he teaches us what God’s justice looks like and

deeply prideful. First, he doesn’t address Lazarus shows us the way to enact that justice on earth as it azarus directly, but expects someone else to order him, and is in heaven. Let us live into that justice, trusting the Lazarus to obey, as if their earthly stations of boss Father’s mercy and guidance.

REV. WILLIAM T. MARTIN Enon Tabernacle Baptist Church

ecently, I traveled to Atlanta, Georgia for a As we walked in the heart of downtown Atlanta, R work conference. As I left the hotel complex he opened up and started to share his life experi- that hosted the conference, I saw a gentleman who ence. In that ten-minute walk from the hotel to the was hungry and asking for money to buy food. He Waffle House, I learned much about this gentleman. approached me as I was walking down the side- His name was Anthony and he was originally from walk and inquired if I had any money. I told him I Roanoke. He had relocated to Atlanta about twenty did not have any money, but that I was heading to years ago and recently fell upon hard times and was the Waffle House a couple of blocks away and that striving to get back on his feet. He did not have any he was more than willing to join me. He obliged family in Atlanta but had family in North Carolina and we started our journey together. and Virginia. He asked me about my profession

Jesus’ Parables on Justice 19 and told him that I was in full-time ministry. He the parable, reminds us that the poor and those explained that he loved God and loved going to who are seeking justice are closer to us in proximity church. However, he had not been to church in than we often think. They are in our neighborhoods quite some time. His reason for not going was that and in our communities. They lie at our gate. Just when it came to the sermon, he found himself fall- like the rich man, we are given two choices. We can ing asleep in the middle of service, and he did not choose to see and acknowledge our fellow brothers’ want to be viewed as being disrespectful to the pas- and sisters’ plights and do something about it; or we tor and to the congregation. When we arrived at can choose to ignore them. Justice requires us to lay the Waffle House, he ordered two meals, one to eat aside prejudices and ignorance and serve others for there and one to-go for later. I paid for his meals; he the greater good. Justice calls us to pay attention.

azarus expressed appreciation and then went his way. That day in Atlanta, I chose to see Anthony. My I sat in that Waffle House and the Scripture came life was incredibly enriched because of our encoun- to mind: “But there was a certain beggar named ter. As we encounter the Lazaruses and Anthonys of Lazarus, full of sores, who was laid at his gate” the world, may we make the choice to acknowledge (:20 NKJV). This verse, at the beginning of them as they lie at our gates.

QUESTIONS • The poor and those who are seeking justice are closer in proximity than we often think, and they often lie at our gate. Who in your proximity is struggling? • We all have biases, judgments, and prejudices. How have yours blocked you from helping “the least of these”? Is it difficult for you to move past them? Why or why not? • Justice calls us to open our eyes and pay attention. What does serving the least of these look like for you?

REV. DR. CORY L. JONES Tabernacle Baptist Church, Burlington, New Jersey

hile living in Atlanta, I went to get lunch was filled with fruits, meats, vegetables, and other Wfrom a local supermarket. Before I entered groceries, including cold and hot meal stations. the store, a young homeless man asked me for lunch. Several patrons exited the store with bags of items, I had a little extra money, so it was my pleasure to lunch and dinners for themselves and their families, purchase food for him. When I exited the super- as well as money left over. Yet, two homeless men market, I gave the food to the young man. He was shared one lunch in front of the supermarket. This grateful and began to pack up his clothes to leave. speaks loudly of our unwillingness to share resources An older gentleman noticed our exchange and with those that may not have access. Like Lazarus asked me if I could purchase food for him as well. who only asked for a little, these men weren’t asking By this time, however, I didn’t have any cash left. for much, yet those who can help did not oblige.

T he R ich M an d L The older gentlemen was noticeably disappointed The two homeless men understood the impor- that I could not offer him a meal. As the younger tance of community more than those in the super- man was preparing to leave with his lunch, he went market. The young man shared his food because to the older man and said, “I can’t let another man he couldn’t stand the thought of another man starve, too.” He then got another container and being hungry. For far too long, those at the bot- utensils and shared his lunch with the older man. tom of socioeconomic ladder have had to care and The plight of these men reflects our culture’s even overextend themselves for one another while moral and ethical contamination. The supermarket those at the top of the ladder refuse to have mercy.

20 Jesus’ Parables on Justice T he R ich F Families have been financially crippled by unex- system. Healthcare is still not a guarantee for all pected illnesses, increasing childcare needs, and citizens. Lazarus continues to suffer while the rich other mitigating factors. man lives in luxury. What we are doing to the “least As a nation and as Christians, the parable of the of these” is what we are doing to Christ. We must Rich Man and Lazarus challenges us. Today, there reflect on the role we play. Are we like the rich man are children and families suffering at our borders. or are we doing all we can to help Lazarus? One There is still a water crisis in Flint, Michigan. There thing is certain, there is a price to pay for those of is mass incarceration of a segment of our pop- us that are not concerned. Let’s be the church and ulation that highlights corruption in our justice nation that cares about the downtrodden.

QUESTIONS • Are you engaged in a faith community that takes special interest in the “Lazaruses” in our world? • What can you specifically do outside of your faith community to help comfort “Lazarus”? • What else do the Scriptures say about justice? • Do you have faith in God that expresses itself in love and concern for others? ool • Pray today that God will help you in your journey to help others.

THE RICH FOOL

LUKE 12:13–20 A man in the crowd said to Jesus, “Teacher, tell my brother to divide with me the property our father left us.” Jesus answered him, “Friend, who gave me the right to judge or to divide the property between you two?” And he went on to say to them all, “Watch out and guard yourselves from every kind of greed; because your true life is not made up of the things you own, no matter how rich you may be.” Then Jesus told them this parable: “There was once a rich man who had land which bore good crops. He began to think to himself, ‘I don’t have a place to keep all my crops. What can I do? This is what I will do,’ he told himself; ‘I will tear down my barns and build bigger ones, where I will store the grain and all my other goods. Then I will say to myself, Lucky man! You have all the good things you need for many years. Take life easy, eat, drink, and enjoy yourself!’ But God said to him, ‘You fool! This very night you will have to give up your life; then who will get all these things you have kept for yourself?’ ”

REV. DR. MICHEL J. FAULKNER Pastoral Ambassador, CE National

esus’ appears only in audiences. These facts speak to Jesus’ desire to J Luke’s Gospel and occurs early (within the first impart truth to all people. year) in Jesus’ ministry. It is one of only a handful Jesus’ gentle interaction with the man from the of parables for which the meaning is given before crowd serves as an introduction to this teaching the parable is shared as an illustration. Jesus used moment. The man who is not named or identified this approach with less hostile or less religious specifically questions Jesus, but not to trick him.

Jesus’ Parables on Justice 21 His question seems to be a legitimate attempt to very night your life will be demanded from you” have Jesus (an itinerant rabbi or teacher) rule in a (:20). family dispute. His question is an attempt to have The farmer was guilty of self-worship and was Jesus render an opinion of justice in his favor. Mat- controlled by greed. He had not prepared himself ters of distribution for inheritance were clearly for God’s demand. Like him, those who are con- ool spelled out in the Law of Moses. This man might trolled by greed waste time and resources in pursuit not have known, or ekse wanted Jesus to clarify it of things that will not last and which they do not publicly for his brother to hear. own. The parable concludes with a final warning. However, Jesus refuses to intervene. He asks the The same will happen to anyone who worships self, man, “Who appointed me a judge or an arbiter?” serving the kingdom of this world rather than the (Luke 12:14 NIV). Before the man can answer, Jesus kingdom of God. Our key take-away is that God deals with his motivation for asking the question; owns everything, including our lives, and every- he was chasing things. Jesus gives a warning and thing will be returned to him, at a time of his choos- notes the central idea of this parable: we must guard ing. Our acceptance of God as creator, provider against greed because life (zoe in Greek) is more and protector is foundational to all conversations than our possessions. Jesus directs his response to about or with God. Without clarity on God’s iden- the entire crowd, not just the man. He wants every- tity as the almighty creator and provider, we will all one to understand that greed is sin and it will sepa- become fools. rate us from God and each other. Jesus’ warning starkly contrasts the prevailing

T he R ich F Once the problem is explained, Jesus uses the mindset of those in the crowd, and it is as poignant parable to illustrate this foundational truth. He tells and relevant to us as it was to the man from the the story of a rich farmer whose abundant harvest crowd. Those who hoard earthly wealth to satisfy exceeded his storage. Faced with this dilemma, he their selfish ambitions and take no thought to be decides to build bigger barns to store grain—for “rich toward God” will share in the farmer’s fate himself. The farmer speaks to his own soul in a (Luke 12:21). Matthew’s Gospel reminds us: “Store manner that reveals his self-centered motivation. your treasures in heaven, where moths and rust God then speaks directly to the farmer, another cannot destroy, and thieves do not break in and unique feature of this parable. God addresses the steal. Wherever your treasure is, there the desires of man and his foolish greed, saying, “You fool! This your heart will also be” (6:20–21 NLT).

QUESTIONS • Do you have a possession more valuable to you than your relationship with God? • Have you previously or are you now struggling with the sin of greed? • What can we learn from this parable about the consequences of greed?

PASTOR CLAYTON HICKS Christian Street Baptist Church

rich man had a fertile farm. He had run out of to benefit from what he has worked for. Who has he A room for all of his crops, but instead of look- helped? Jesus concludes, “a person is a fool to store ing for a way to share what he had, to provide for up earthly wealth but not have a rich relationship others from his abundance, to help someone else, with God” (Luke 12:21 NLT). he decided to make room to hoard what he had. This passage is often placed under the micro- As his plans are being made, the unexpected scope of giving and finance, especially when press- happens. His life comes to an end and there’s no one ing folks to give what they have monetarily to the

22 Jesus’ Parables on Justice T he R ich F church. But often it’s not money that we hoard, but is troubled. Will you help me? Don’t leave brothers other things that we keep for ourselves when those and sisters who are financially and socially down- around us are in desperate need. trodden and institutionally blinded by injustice to We hoard the power of our speech and keep sit and suffer when you have something to give. silent when it comes to the suffering of others, even Will you help them? though we have a fertile field of influence to change The cross represents a vertical relationship from someone’s life. We hoard our ability to engage each man to God, but it is also indicative of a horizontal other and we assume a “like” or an online click will relationship from man to man. And one of the ways substitute for a phone call, or a warm embrace, or a we can have a rich relationship with God is through kind word or deed. We hoard our time and tend to how willing we are to give of our “fertile farms” to only lend it to what will benefit us and not give that help someone else. limited resource to be a blessing to someone else. You and I have enough time, love, influence, pres- We keep to ourselves the power of our presence, ence, and even finance so that hoarding need not be when there is a need to be present and active in the an option and greed not be the overriding factor. Shar-

struggle for the souls of humanity. We keep to our- ing what we have should be our priority. For when ool selves when there is a need for us to show up and be our time is done here, what will be said about what at the side of a brother or a sister, or a cause. we did with the blessings that we have been given? And we may not echo the same verbiage as the Did we hoard, or did we help? Did we make excuses? fool, “Eat, drink, and be merry,” but the sentiment The Bible is clear. Jesus says, in Luke 6:38 NIV( ), is the same. We have become greedy with what we “Give, and it will be given to you. A good measure, have, to the point of being blind to the blessing of pressed down, shaken together and running over, helping someone else. will be poured into your lap. For with the measure And the overwhelming cry from this world is, you use, it will be measured to you.” “Will you help me?” Don’t walk past me as I sit Let us not be weighed down by greed but be rep- by the gate called beautiful, but will you help me? resentatives of a rich relationship with Christ and Don’t ignore my attempts to get in the water as it help somebody.

QUESTIONS • Who should you be actively helping, out of the richness of your life? • What hold does greed have on you, so that you’re more concerned with attaining even more possessions? • Besides monetary giving, in what other ways can you represent a rich relationship with God by blessing others?

PASTOR MARK NOVALÉS City Reach Church of Philadelphia

he thought originates in every wandering attracts every eye. For another, it is in the form of T mind as the tempter shows up as if on cue. another person who is flawless and stunning. For He craftily depicts what it should look like. The the rich fool, it was arriving at a place where he vision he suggests is pleasing and satisfying. It sur- could say, “My many possessions have positioned passes our worldly expectations and exceeds our me well for many years of leisure and pleasure.” earthly dreams. For some temptation looks like a This place appears to be the pinnacle, yet has been five-bedroom home on four acres of land with a fashioned exclusively for the fool. butler, housekeeper, and gardener. For others it sits Through the parable of the Rich Fool, Jesus aims on four wheels, moves faster than any other, and to teach us that fulfilment doesn’t lie in the things

Jesus’ Parables on Justice 23 of this world, and that greed, because it is sin, never all about caring for others first. He lived, breathed, brings true fulfilment. The rich fool appears to be and died in this fashion. He taught us that it is bet- headed towards abounding satisfaction, but Jesus ter to give than receive. Jesus’ ability to give himself teaches us that satisfaction is never accomplished away is in direct opposition to the rich fool’s idea through the procurement of temporary possessions. of obtaining more stuff. The consequences of each The movieAll the Money in the World describes approach leaves a distinct example for us to con- this for our own culture as the character named sider and choose. Fletcher asks Paul Getty II, “With all due respect, Thankfully, the gospel goes beyond the limitations ower nobody has ever been richer than you. At this point, of our own self-centeredness and self-absorption. It what would it take for you to be secure?” The actor urges us to give the breathing room to portraying Mr. Getty has a one-word reply: “MORE.” examine our motives and intentions. The Holy Spirit Jesus knew that greed is unquenchable. It leads to is capable of reorganizing our thoughts, dreams, and pain, deception, suspicion, isolation, and eventually actions if we give him adequate space in our lives. death. The rich fool believed in his heart that bigger Rich fools can be found in every tribe, race, and barns could contain his greed. Sadly, his belief was culture. Each of them requires the intervention of

T he S limited to his own egoism and limited perspective. the Holy Spirit and the love of God to bring truth The rich fool believed that his plan of acquir- and grace to their reality. Let us guard our hearts as ing earthly treasures was the remedy. The gospel, we stave off the rich fool in us all and seek first the in contrast, is about giving things away. Jesus was kingdom of God and his righteousness.

QUESTIONS • What are some of the things you desire? How will they impact your life? • What things are sitting in your “barn” today that you need to share with others? What keeps you from doing so? • How can you be more intentional about allowing the Holy Spirit room to transform your philosophy on worldly possessions?

THE SOWER

MATTHEW 13:1–23 That same day Jesus left the house and went to the lakeside, where he sat down to teach. The crowd that gathered around him was so large that he got into a boat and sat in it, while the crowd stood on the shore. He used parables to tell them many things. “Once there was a man who went out to sow grain. As he scattered the seed in the field, some of it fell along the path, and the birds came and ate it up. Some of it fell on rocky ground, where there was little soil. The seeds soon sprouted, because the soil wasn’t deep. But when the sun came up, it burned the young plants; and because the roots had not grown deep enough, the plants soon dried up. Some of the seed fell among thorn bushes, which grew up and choked the plants. But some seeds fell in good soil, and the plants bore grain: some had one hundred grains, others sixty, and others thirty.” And Jesus concluded, “Listen, then, if you have ears!” Then the disciples came to Jesus and asked him, “Why do you use parables when you talk to the people?”

24 Jesus’ Parables on Justice T he S Jesus answered, “The knowledge about the secrets of the Kingdom of heaven has been given to you, but not to them. For the person who has something will be given more, so that he will have more than enough; but the person who has nothing will have taken away from him even the little he has. The reason I use parables in talking to them is that they look, but do not see, and they listen, but do not hear or understand. So the prophecy of Isaiah applies to them: ‘This people will listen and listen, but not understand; they will look and look, but not see, because their minds are dull, and they have stopped up their ears and have closed their eyes. Otherwise, their eyes would see, their ears would hear, their minds would understand, and they would turn to me, says God, ower and I would heal them.’ “As for you, how fortunate you are! Your eyes see and your ears hear. I assure you that many prophets and many of God’s people wanted very much to see what you see, but they could not, and to hear what you hear, but they did not. “Listen, then, and learn what the means. Those who hear the message about the Kingdom but do not understand it are like the seeds that fell along the path. The Evil One comes and snatches away what was sown in them. The seeds that fell on rocky ground stand for those who receive the message gladly as soon as they hear it. But it does not sink deep into them, and they don’t last long. So when trouble or persecution comes because of the message, they give up at once. The seeds that fell among thorn bushes stand for those who hear the mes- sage; but the worries about this life and the love for riches choke the message, and they don’t bear fruit. And the seeds sown in the good soil stand for those who hear the message and understand it: they bear fruit, some as much as one hundred, others sixty, and others thirty.”

PASTOR J. DYKEMAN BROWN Triumphant Faith International Worship Center

esus the master teacher uses the parabolic I’m so impressed with the love of God in this J method to explain to his hearers and us the parable. God sends his Word out to the entire world life principles of the Kingdom. A parable is simply to receive the gospel, without exception. As Jesus an earthly illustration with a heavenly meaning. In said on one occasion, the sun shines and the rain this illustration, Jesus uses the techniques familiar falls on the just and the unjust. No one is exempt to Palestinian farmers of his day. Jesus doesn’t go from God graciously reaching out to them in love. over the latest discoveries in agriculture, but he The seed is to be sown, proclaimed, preached, and does go over the results of sowing seeds and the taught in every venue and sphere of life. Through kinds of responses one can expect from such an the seed, God delivers his thoughts and ways to a effort. We have also with this parable the beauty world whose thoughts and ways are contrary to his. of Jesus clearly interpreting for us its key com- No one is out of God’s reach. ponents. Jesus tells us “the sower” is the Son of Consequently, the Word is to be sown in families, Man, “the field” is the world and “the seed” is the societies, businesses, governments, armed forces, Word of God and/or the Children of the Kingdom media outlets, entertainment arenas, through the (:11; :37–38). With this in mind, arts, and wherever people can be found. This seed we approach these Kingdom insights with great should impact the constructs and systems of jus- expectation to understand what God is graciously tice or injustice, righteousness or unrighteousness, communicating to his church. equity or inequality, wealth and poverty, education

Jesus’ Parables on Justice 25 and ignorance and any other sphere humanity has Some seeds fell among thorns. These are those been given authority to rule. who receive God’s Word but are distracted by things The Word of God sown will have various effects that supersede prioritizing God’s heart and bring on this world because it is designed to penetrate only immediate gratification. Consequently, those people’s hearts to produce Kingdom fruit every- other preoccupations choke and strangle their abil- where it is preached. However, Jesus gives us the ity to be fruitful in the Kingdom. reality of the various ways people’s hearts might Some of the seeds sown fell upon good ground! respond to his gracious gospel. Some of the seeds These are those who readily hear God’s Word, ower sown fall to the wayside. Jesus explains that these understand it, apply it to their lives, and benefit are the people who hear the Word, yet they have from it. They become fruitful in this life, in vary- no real understanding of it and the devil, taking ing degrees, and help to establish the Kingdom of advantage of their ignorance, snatches the Word heaven within the earthly realm. away, removing their ability to grasp its salvation. Wherever the children of the Kingdom find Some of the seeds fall upon rocky ground. These themselves, the fruit of love, salvation, righteous- are those who get a joyous, emotional lift upon ness, justice and equity should impact their circles of

T he S hearing the good news. They seem to respond influence. Why? Because the children of God, scat- eagerly and properly, but because they choose not tered throughout this field—the world—are the body to stabilize and root themselves in the foundational of Christ. And, as the body of Christ, reflecting the teaching of God’s Word, they fall away when temp- Kingdom of God, we should act like to tation and trouble surface in their lives. influence and impact every dimension of human life.

QUESTIONS • Many people seem to think the Word of God should only be shared in the confines of the church. Do you share God’s Word beyond the walls of the church? • If you got an opportunity to share God’s love, is there anyone with whom you would feel uncomfort- able sharing? Why? • Since people will respond differently to God’s Word, what is your hope and expectation as you speak the truth in love? • Considering the constructs and systems of institutionalized racism, injustice, economic disenfran- chisement, educational inequities, real estate redlining, criminal justice, poverty and xenophobia, what roles do you think we have as the children of God? • If you had to measure the fruit we should be producing individually and collectively, as children of the Kingdom, would you say we are sufficiently producing Kingdom results throughout the world?

REV. DR. QUINTIN L. ROBERTSON First Baptist Church of Philadelphia

have heard many preached on the par- is no soil, some seeds fall on rocky ground with lit- I able of the sower. Each time the emphasis was tle soil, and then some seeds fall on soil that con- on the soil. It has been said that the parable could tains thorns. In the aforementioned cases, the seeds be entitled the parable of the soils. But it is not; it is are taken away or fail to produce a crop. However, entitled the parable of the sower because the mes- when the seeds fall on good soil they grow and yield sage is about the farmer sowing seeds. a harvest. In the story, a sower sows seeds indiscriminately. Those who study Scripture recognize that to Some seeds fall on the path (wayside) where there fully understand a pericope (a set of verses that

26 Jesus’ Parables on Justice T he S form one coherent unit or thought) it is best to in the world today and as members of his body read what comes before and what comes after we should do as he did—proclaim the good news those verses. We also come to each passage with of the kingdom. And that good news is contained prepared with our knowledge of other Scriptures within the seed that God has given us, God’s Word. and our personal theology formed by our experi- In the apostle Paul’s second letter to the church at ence with God. With these two focal points let me Corinth he notes that it is God who supplies seed to share a meditation on “The Sower.” the sower (2 Corinthians 9:10). God gives us God’s Luke 8:1 states, “After this, Jesus traveled about Word as the seed we should share with others. ower from one town and village to another, proclaiming When Jesus explains the parable to his disciples, the good news of the kingdom of God” (NIV). This he states that the seed is the Word of God, and in verse is the premise of the parable. Jesus begins the the parable itself Jesus shows that the seed that is parable, “A sower went out to sow his seed” (Luke sown is to be spread in all places, indiscriminately. 8:5 NKJV). Then he explains that, “The seed is the In essence, we are commissioned to share the Word word of God” (Luke 8:11). Thus, verses 5 and 11 cor- of God with all people without judging the “soil” respond with Jesus’ actions as described in verse 1. that receives the seed. Therefore, sow the seed of As believers we follow the example of Jesus God daily in the lives of others you encounter and Christ. In essence, we are Christ’s representatives let God give the increase.

REV. DR. MARSHA BROWN WOODARD Palmer Theological Seminary, St. , Pennsylvania

arables are such fun because each time you I am reminded that in life there are times when it P read them you get fresh insights. Depending might look like a situation or place is an unfavorable on where you place yourself in the parable you see setting for the sharing of God’s Word, but this para- something different. Reading as the sower is differ- ble reminds me that we are not called to determine ent from reading as the seed. Today I am reading the conditions, nor do we have responsibility for the as the sower, the one distributing the seed. I see seeds’ growth; we have simply been called to sow the in the sower a both/and learning, two things that seed. We are called to share everywhere; the condi- we must know at the same time because both are tion of the soil does not determine if we sow the seed. important to our understanding of this parable. We can sow seeds in neighbors, workplaces, First, we are to freely share and second, we are to throughout the community, as well as with our realize and accept that everything we sow will not family and friends. Some who hear the Word will reach full development. respond well for a day or two but will quickly return In the parable the farmer sows seeds in a vari- to what they had been doing before. Others will ety of places even though the seed will not grow. read God’s Word and will like what they read until Farmers know that certain kinds of soil are more hard times come and what they have is taken away. conducive to growth than others, yet this farmer But there will be some seeds that do take root in plants anyway. I am sure that then, even as now, the hearts of some and grow strong. We are not the some farmers would only plant seeds in the best of judge of the soil or the soil’s condition, we are not conditions where there was a high rate of growth, the judge of the seeds’ growth or growth potential; but in this case Jesus uses a farmer to teach us that our job is simply to sow, to plant the seed, and leave there are times when you should plant in unlikely the growing of the seed to God. places, in the places where it looks like the seed will In the passage the sower goes out day after day not grow. sowing seed. Our work, like that of the sower, is to

Jesus’ Parables on Justice 27 go out day after day and sow the seeds of Scrip- demonstrate our willingness to sow in unlikely ture in the soil of our communities. We are to places. We can do this as we remember that we are reach out to everyone; no one should be excluded. only responsible for the sowing of the seed and not As the farmer in the passage did not just sow on for its growth. on the soil with excellent conditions, we, too, should

QUESTIONS • The parable describes different kinds of soil. What would be a reflection of those soils in your community? • Can you think of a time when it was hard for you to leave the growing of a seed to God? • If you told this parable from a seed’s perspective, how might the seed tell the story?

THE PRODIGAL SON

LUKE 15:11–32 Jesus went on to say, “There was once a man who had two sons. The younger one said to him, ‘Father, give me my share of the property now.’ So the man divided his property between his two sons. After a few days the younger son sold his part of the property and left home with the money. He went to a country far away, where he wasted his money in reckless living. He spent everything he had. Then a severe famine spread over that country, and he was left without a thing. So he went to work for one of the citizens of that country, who sent him out to his farm to take care of the pigs. He wished he could fill himself with the bean pods the pigs ate, but no one gave him any- thing to eat. At last he came to his senses and said, ‘All my father’s hired workers have more than

T he P ro d igal S they can eat, and here I am about to starve! I will get up and go to my father and say, ‘Father, I have sinned against God and against you. I am no longer fit to be called your son; treat me as one of your hired workers.’ So he got up and started back to his father. He was still a long way from home when his father saw him; his heart was filled with pity, and he ran, threw his arms around his son, and kissed him. ‘Father,’ the son said, ‘I have sinned against God and against you. I am no longer fit to be called your son.’ But the father called to his servants. ‘Hurry!’ he said. ‘Bring the best robe and put it on him. Put a ring on his finger and shoes on his feet. Then go and get the prize calf and kill it, and let us celebrate with a feast! For this son of mine was dead, but now he is alive; he was lost, but now he has been found.’ And so the feasting began. “In the meantime the older son was out in the field. On his way back, when he came close to the house, he heard the music and dancing. So he called one of the servants and asked him, ‘What’s going on?’ ‘Your brother has come back home,’ the servant answered, ‘and your father has killed the prize calf, because he got him back safe and sound.’ The older brother was so angry that he would not go into the house; so his father came out and begged him to come in. But he spoke back to his father, ‘Look, all these years I have worked for you like a slave, and I have never disobeyed your orders. What have you given me? Not even a goat for me to have a feast with my friends! But this son of yours wasted all your property on prostitutes, and when he comes back home, you kill the prize calf for him!’ ‘My son,’ the father answered, ‘you are always here with me, and everything I have is yours. But we had to celebrate and be happy, because your brother was dead, but now he is alive; he was lost, but now he has been found.’ ”

28 Jesus’ Parables on Justice T he P ro d igal S PASTOR BOB OLIVER New Covenant Church of Philadelphia

he central figure of this parable is the younger servants, yet he was starving. In order to ward off T son who places a demand upon his father for starvation, he wanted to eat the pods that were fed his inheritance. Yet the message of this parable to the swine. This experience, though filled with reflects the heart of God towards those who are hardship of his own making, led him to repentance. despised and looked down upon by those who feel He felt unworthy of sonship due to his guilt and entitled to receive God’s favor. shame. But as he approached home, his father saw The younger son, out of a sense of entitlement, him afar off and with acceptance dressed him in the asked his father to give him the portion of goods that best robe and put a ring on his finger as a witness of falls to him, as though he had earned it rather than his restoration to sonship. The son who had placed inherited the goods. In doing so, he dishonored his an unjust demand upon his father was reconciled to father who was yet alive, while violating the rights of a loving and forgiving father. his first-born brother. His request was unjust accord- His father ordered the servants to kill the fat- ing to the laws of his day. The inheritance should fall ted calf to celebrate his son who was lost and now to him upon the passing of his father and not before. found; who was dead and is now alive. When the Yet the father honored his unlawful request even firstborn son heard the commotion, he inquired to though he had both the right and power to refuse. see what was going on. Upon learning of the return The text tells us that upon hearing the request of his brother, he refused to enter the celebration from the younger son the father divided to his sons because he was angry. He felt unappreciated by his his livelihood. That means the father allocated the father because he was celebrating the one who had on funds justly to ensure that the younger son did not walked out on him, rather that the son who had been take away from the double portion that his brother steadfast and faithful. His piety and self-righteous- would receive at the appointed time. Even though ness blinded him and therefore he was unwilling to the father did as asked, it is reasonable to assume embrace his brother. Yet the father in his wisdom that his heart was broken. It had to be painful for a and patience reminded him that all he (the father) loving father to watch his son, whom he nurtured had was his, and that he was always with the father. and loved, rise up and demand his portion so that He also said, “ ‘It was right that we should make he could depart and go to a far country. Despite merry and be glad, for your brother was dead and is his heartbreak and pain, he gave his son what he alive again, and was lost and is found’ ” (Luke 15:32). desired, although his son’s judgment was poor, and The father aided his elder son in taking the focus off his desire was misplaced. himself and rightfully placing it on his brother. The son wasted his money with an extravagant Jesus was saying to the religious establishment lifestyle. Then, a severe famine left him in want. that those whom they marginalize matter in the The text tells us that in this low estate no one gave kingdom. It is not about them, it is about seeking him anything (Luke 15:16). He got what he wanted, and saving those who are lost! but he lost what he had. One lesson we can learn The father wants to be reconciled with both sons. from the prodigal’s choices is that it is better to hold The younger son was forgiven of his misdeeds while on to God’s loving and steady hand than to chase the elder son continuously enjoyed the fruit of his wayward desires. labor with his father. This was due to the father who The good news is that in his low estate the young demonstrated love, mercy, and patience. man came to himself, and he realized that the servants in his father’s house lacked nothing. Yet here he was, a son who had greater standing than

Jesus’ Parables on Justice 29 QUESTIONS • In what ways did the father exhibit love and mercy? • How did the first-born son perceive his father’s actions? Do you think he will go in to the feast? • With which of the three figures in this story do you most closely identify—the father, the older son, on or the younger son?

ARCHBISHOP MARY FLOYD PALMER Philadelphia Council of Clergy

uke records a well-liked story best known for glad to see him. The father must have spent nights L its theme of forgiveness and restoration. Here wondering how his son was doing out there, where we find an impetuous young man who makes a he was, whether he was okay. He may have also rash decision to leave the sanctity and security been praying that God would watch over him. His of his home on a whim, without a plan, to enter son was willing to suffer any consequence, even a world unknown to him. His curiosity about liv- servitude, to make up for the disappointment he ing life beyond his familiar place led him to make caused. But his father would not allow him to live a defiant and disrespectful demand of his father. under shame, guilt or rejection. Instead, his strong Instead of saying “no,” his father simply complied. father bore his son’s weakness and chose to recon- At first, all seems to be well. With money as his cile and restore him. resource, he explores several places, has newfound Understand that in the midst of joy, there will be friends, and life is good (or so he thought). He “accusers,” whether family, friend, or expected foe. quickly squanders his money without good man- In my own experience, I had “older brothers” whose agement of it and his survival beyond the good time job was to constantly remind me of my past offenses. is threatened. Desperate, he turns to “friends,” and is Surviving domestic violence and near death for me

T he P ro d igal S faced with the harsh reality of rejection. You see, his and my children was hard enough; but I knew that value was determined by what he had and not who I had one place of safety—my Daddy’s house. There he was. Now alone (no friends), homeless (on the I was shown the true spirit of reconciliation, but street), hungry (eating out of trash cans), and hurt not without consequence. It was hard work to get (feeling betrayed), he remembers home, his Dad- my desired life back, to persevere through ridicule, dy’s house. Somewhere deep within himself, the rejection, and rebuke. It is easy to be angry and prodigal son knew he could return home, no matter bitter, but so much better to work through those what. So, in the worst state of brokenness, he shows feelings and yield to the power of repentance. Once up at the one place of shelter, safety, and security you do embrace God’s love, grace, and mercy, all he had always known. All he wanted, desired, and else doesn’t really matter. I, like the prodigal son, needed was to be back in his Daddy’s house. am so grateful to have a loving Father who knows His return is better than he expects. His father all, sees all, and forgives all. All anyone has to do is greets him, hugs him, and kisses him and is just so get back to Daddy’s house. Don’t delay! Do so today.

30 Jesus’ Parables on Justice T he THE TWO SONS

MATTHEW 21:28–32 “Now, what do you think? There was once a man who had two sons. He went to the older one and said, ‘Son, go and work in the vineyard today.’ ‘I don’t want to,’ he answered, but later he changed his mind and went. Then the father went to the other son and said the same thing. ‘Yes, sir,’ he wo S answered, but he did not go. Which one of the two did what his father wanted?” “The older one,” they answered. So Jesus said to them, “I tell you: the tax collectors and the prostitutes are going into the Kingdom of God ahead of you. For John the Baptist came to you showing you the right path to take, and you would not believe him; but the tax collectors and the prostitutes believed him. Even when you saw this, you did not later change your minds and believe him.” ons

DR. HENGJIANG ZHAO Philadelphia Bible Reformed Church

n :28–32, the Lord Jesus uses the Savior has come, and he is in their midst! This King I to teach and exhort the rules over the kingdom of heaven; he is the owner of religious leaders, priests, and elders who refused to the vineyard. He, too, calls sinners to repent and to repent and accept Jesus as Messiah and Lord. enter the kingdom of God. But the religious leaders With one simple, clear parable, Jesus raises an refuse to repent, and they question Jesus’ authority. important question: Which of these two sons did The religious leaders may have had the appear- the will of his father? In other words, which of the ance of godliness, but there was no repentance to two was faithful? The answer is plain: the first son, be found in their hearts. They were the second son just as the priests, scribes, and elders acknowledge. in Jesus’ parable. This son promised obedience with This parable is told in the context of a challenge his lips but did not carry out his word. Outwardly, to Jesus’ authority (Matthew 21:23–27). Jesus turns he showed agreement, but his heart was hard. He the challenge back by asking the priests and elders refused to accept the path of righteousness. about John the Baptist, and follows up with this In contrast, it was the tax collectors and pros- parable. The sons thus represent all who hear John titutes who heard the message of salvation and the Baptist’s message of repentance. The first son repented—the very sinners whom the religious represents the tax collectors and prostitutes who leaders rejected and despised as sinful and shame- responded in repentance and accepted baptism less! These tax collectors and prostitutes entered the from John. The second son represents the religious kingdom of God. These were the sinners in whom leaders—the priests, scribes, and elders—who the Lord Jesus delighted. They were the first son heard, but remained unrepentant. Jesus rebukes who initially refused but later changed his mind. these leaders, telling them that the tax collectors They repented of their sin and entered the kingdom and prostitutes are more likely than they to enter of God, the Father’s vineyard. the kingdom of God. Our Lord is a merciful and loving God. Even John the Baptist prepared the way for Jesus by though we are unrighteous, even rebellious, he lav- calling sinners to repent. Now, Jesus Christ has ishes upon us his love, giving us the Good News of come; and earlier in Matthew 21, he makes his trium- Jesus’ grace and calling us to repentance. God the phal entry into Jerusalem. The righteous King and Father allowed his only beloved Son, Jesus Christ,

Jesus’ Parables on Justice 31 to be crucified for our sins, so that our sins might taught us to obey and to love wholeheartedly, but be forgiven, fully paid for. And through Christ’s he also lived this out. He was wholeheartedly obe- righteous act accomplished for us, God forgives the dient and fully submissive to the Father’s will. He sins of those who trust in Jesus Christ by faith. In endured the fullness of humiliation and shame on this way, the Father welcomes us into his vineyard, the cross. In doing so, he fulfilled the eternal and ons adopting us as sons. How amazing is his grace! righteous will of the Father and gave to us, sinners The Lord Jesus asks you the very same question deserving death, eternal life. today. Are you a faithful son? Do you follow his Let us come before the God of righteousness fre- will from the heart? Do you obey his Word? If you quently to confess our sins, turn away from them, are a church leader, do you act as the those elders and submit to the will of our heavenly Father. Let us did? Jesus desires from us a heart wholly obedient bear witness to our Savior, who alone is righteous, to him, a heart that fully loves him. Jesus not only and proclaim his gospel. Amen! S wo QUESTIONS • What does it mean to obey God’s will and commands? • In this parable, do you identify with the first son or the second son? • What did the Lord Jesus do for you? How do you respond to his works? • What does the Lord Jesus want from you? How can you be faithful to him?

T he PASTOR ROBERT KIM Metro Philadelphia Church Planting

t was not that long ago when it was presumed when it comes time to follow, we act like the second I that children would grow up with fathers. Today, son and do not go. It’s as though our lips say one we seem to live among a fatherless generation. It thing and our actions the complete opposite. Not was a terrible experience for me navigating life much has changed, because a person’s actions ulti- without a father. God provides a solution in Psalm mately prove whether or not he is obedient to God. 68:5, where God is referred to as “the father to the Jesus said that the teachers of the law do not fatherless.” enter the Kingdom, while sinners (tax collectors We live in a time when it is hard to understand and prostitutes) are welcomed because they have what it means to be a Christian. In this parable we faith, repent, and obey. You can imagine just how are given an example of true faith, repentance, and jaw-dropping that statement was to the religious obedience. leaders. Imagine that—churches filled with the sin- The parable shows a father who has two children: ners of our time. As it has been said, “The church one obeys and the other does not. The father tells is not a museum of saints, but a hospital for sin- his two sons, “Go and work” (Matthew 21:28). One ners.” John the Baptist proclaimed, “Repent for son resists initially but changes his mind (repents) the Kingdom of heaven has come near” (Matthew and does the job. The second son obliges in word, 3:2). It was the first son, representing the sinners, but never gets the job done. Through this parable, who truly understood the Kingdom by living a life Jesus is shining a light on the religious leaders of his of repentance. day who give lip service instead of demonstrating When I was a child and my father was not pres- real faith. The story sounds eerily similar to that of ent, I was envious of loving fathers in my neigh- the Prodigal Son in Luke 15. borhood. I watched fathers sacrificially teaching Just like the religious leaders in Jesus’ time, we their sons how to ride a bike, cheering them on at can be quick to say, “Yes Lord, I’ll do your will,” but sporting events, and showing up to celebrate their

32 Jesus’ Parables on Justice T he milestones. It was only when I placed my faith in so rich in God’s mercy that when Jesus asks us to go Jesus Christ and he introduced me to his Father, and work in the plentiful harvest field, we would be that I begin to experience restoration from growing found as faithful workers. A people declaring to the up fatherless. fatherless generation that they can have a perfect What would it look like if the church emerged heavenly Father by faith in Jesus Christ. A people out of the ashes to be the people Jesus calls us to be? so consumed by a life on mission for Jesus that we A people so consumed by the reckless love of God would not be stiff-necked to respond but say, “Not that we would live reckless lives for Jesus. A people my will, but yours be done.” wo S

PASTOR AUDREY MOODY New Beginnings Church of God in Christ

ust when I think I have it altogether, when I other. He only remarked on their behavior; he only ons J think I am finally on the right path, my life, observed their obedience, or lack thereof. my career, my relationships, my relationship with Jesus has a great deal to say to us about how we God are all going well, here comes a simple story will respond to the truth of the gospel. Will we be about a father and his two sons that challenges me the daughter who gives lip service to the mother to probe deeply my motives. It asks me to examine but who then goes out in rebellion to all she was honestly my actions. In this parable, Jesus makes taught and knows? Will we be the son who says incisive statements that cut to the quick my pre- “no” but goes on to do as the father asks? Will we conceived notions about myself and about my rela- be the church leader who preaches justice and righ- tionship with God and with others. teousness, but who lives a life cloaked in deceit and The scribes and the Pharisees thought for sure greed and who ignores the injustices and poverty in that their status counted for something special. his community? They were the chosen people, the religious ones. Our actions speak louder than our words. What They did not consider that tax collectors and pros- we really believe about God and our brothers and titutes were God’s sons and daughters as well. After sisters will speak forth in our actions. If we believe all, they were “the other”—from a different walk God to be on the side of the oppressed and margin- of life. They were not religious; they were sinners. alized, we will act on that belief. If we believe God They were not the privileged ones. to be on the side of the disenfranchised, the outcast, How much, how often do we flaunt our privi- the disinherited, the poverty-stricken, we will act lege, our privileged status—a status that comes in on that belief. many different forms, in white privilege, male priv- When I examine the Contemporary English Ver- ilege, white female privilege, Christian privilege? sion of this text the nebulous “it” becomes clearer. Privilege that give us—so we think—special rights, Jesus wants us to understand that obedience to God a special place, a special relationship with God. is the key to a relationship with God. When we Please note—this man had two sons; he was finally understand the nature of the realm of God, father to both. In no way did he reject the one for we will see that both us and those “other folk” are fit the other. In no way did he prefer one over the for the kingdom. We are all precious in God’s sight.

Jesus’ Parables on Justice 33 THE TWO SERVANTS

MATTHEW 24:45–51 “Who, then, is a faithful and wise servant? It is the one that his master has placed in charge of the other servants to give them their food at the proper time. How happy that servant is if his master finds him doing this when he comes home! Indeed, I tell you, the master will put that servant in charge of all his property. But if he is a bad servant, he will tell himself that his master will not come back for a long time, and he will begin to beat his fellow servants and to eat and drink with drunkards. Then that servant’s master will come back one day when the servant does not expect him and at a time he does not know. The master will cut him in pieces and make him share the fate of the hypocrites. There he will cry and gnash his teeth.”

REV. CEDRIC HUGHES JONES, JR. Mt. Zion Baptist Church

oth Matthew and Luke present this parable in the keys responsibly for a few years. But one day my S ervants wo Ba broader context of being ready for the return parents told me they were going away for an event of the Son of Man—Jesus our Lord. In Matthew it is and wouldn’t return for several hours. I was fourteen. placed just before the more famous parable of the I decided to get into the car and listen to the radio, ten bridesmaids and just after the teaching about the WGIV, the all-Black AM station back in the day. Son of Man’s coming; the key verse is 24:36 (ESV): I still hear the Brothers Johnson song playing, “But concerning that day and hour no one knows, “the moon is hiding underneath the clouds and not even the angels of heaven, nor the Son, but the what I’m feeling can’t be said out loud, you must be

T he Father only.” Luke nestles the parable between the feeling what I’m feeling too …” Anyway, I decided story of the men waiting for their master to return to start the car. Then I slowly backed the car out from a marriage feast and the teaching that Jesus will from the three-pole carport, then pulled it back in. bring division. Peter asks Jesus who is the focus of I did it again. Then I got confident and turned up his telling the story that the Son of Man is coming the radio even louder. So loud I didn’t hear myself at an unexpected hour, and Jesus replies with this knocking down the third pole of the carport. parable (see Luke 12:41). The parable deals less with Major oops! I didn’t handle the wait for my parents preparation and more with performance. It focuses responsibly. My performance was irresponsible. on what to do while we wait for the Lord to return Without straining the text, I suggest that this and reminds me of a story from my teenage years. parable of Jesus deals with our behavior, our actions, Growing up in Charlotte, I was the youngest and our performance while we await his return. It has only son of Cedric and Clara Jones. When I was a particular relevance to those who have been given sixth-grader, my father gave me the keys to all his leadership responsibilities—you might call them cars and the house. Dad was intentional about giv- keys. Remember, “everyone to whom much is given, ing his only son responsibilities. I handled having all from him much will be required” (Luke 12:48 NKJV).

QUESTIONS • Why did Jesus describe the servant as “faithful and wise” (:45)? Isn’t “faithful” enough? • As a leader, are you focused on carrying out your current assignment effectively, or are you striving for the next big opportunity? • How do you handle elevation and the temptations that come with having authority over others?

34 Jesus’ Parables on Justice T he DR. J. EDWARD CRENSHAW Pastor, Victory Church, Audubon, Pennsylvania

atch out! Mr. Stewart’s here!” whispered treatment of our brothers and sisters in Christ dis- W my coworker Roy with an intensity that plays who we really are. The one who is not a ser- was matched by the frantic look on his face. As a vant of their brothers and sisters in Christ is not a

teenager I had a job at our local, small-town gro- servant of the Lord. wo S ervants cery store, Stewart’s IGA Foodliner. Mr. Stewart What is it that we want to get caught doing? was the owner of more than one grocery store, and We want to get caught giving God’s servants in the he was, as I recall, seldom seen at the one where I household food at the proper time. The promised worked. Occasionally, however, he would show up. result of getting caught doing what we’re supposed And when he did, many of the employees would go to be doing, when we are supposed to be doing it, is into a frenzy. They would be on the verge of panic that we will be put in charge of all the master’s pos- as they ramped up their pace of work. sessions. God wants us to experience the fullness of Other employees didn’t have to react at all—they all he has for us! When we show God that we will didn’t have to panic, didn’t have to change their take what he’s entrusted to us and use it to care for pace, didn’t have to do anything any differently. No one another as God’s servants, then he can entrust change was necessary whatsoever. Why? Because to us even more. When we take the gifts, talents, they were already doing what their jobs required. In and resources God provides and use them to serve other words, they got caught by Mr. Stewart doing others, we are giving food at the proper time. When what they were supposed to be doing. we work together as churches across the region, Verse 44 is key to understanding this parable: when we truly love and support each other in our “So you also must be ready, because the Son of common mission, we are doing something we want Man will come at an hour when you do not expect to be caught doing. him” (NIV). As the store employees didn’t know And we want to remember this: We are not in when the owner might come to visit, neither do we right relationship with the Lord because of the work know when Jesus will return. But when he does, we we are doing. We are doing his work because we want to get caught doing what we’re supposed to are in right relationship with the Lord. God loves be doing. us and we love him, and because of that we want The parable makes clear that doing God’s will to do what pleases him. God has entrusted us with is not optional for us. The servant who isn’t ful- everything we need to fulfill his amazing purpose filling his assignment is assigned a place with the for our lives. Faithful servants, let’s get caught doing hypocrites. Why with the hypocrites? Because the what God has called us to do.

QUESTIONS • What does it mean for you to give God’s servants in the household food at the proper time? • In what way might you be guilty of abusing fellow servants? How can you change?

REV. CHARLES W. QUANN Bethlehem Baptist Church

remember once walking around in Center City to help him. In my arrogance, I hurriedly walked I Philadelphia and seeing a homeless man sitting past him and thought to myself, “He is just get- on the corner with a cup in his hand, asking for ting over.” I kept walking, thinking that he should money to buy food. As I passed by, he asked me just get up and go to work. I became judgmental

Jesus’ Parables on Justice 35 and insensitive, and as I continued to walk, the been spiritual food for him as well, and I did not Spirit came over me and in a moment I was con- give him either. I really was not faithful at all, and victed. I had no right to judge him or ignore him. I had been given an opportunity to prove my faith- I had money in my pocket, and I could have easily fulness by helping him. helped him. This was not the first time I had passed The word “servant” in this story also spoke to by someone who was in need. I was always think- me. That’s what I am, and in this particular situation ing about myself instead of others. I am well aware I was an unfaithful servant. I had the opportunity that there are those in our society who are always to help and I passed it by. The Lord had given me playing some kind of con game, so I tried to justify an opportunity and I did not take advantage of it. my actions, but that did not ease my conscience. There are so many opportunities that God gives us I know I have a responsibility to do what’s right to prove our faithfulness to him and to his people. and share whatever I have with others. God holds I realize now more than ever that we all need one me accountable for what I do with what I have, and another. I could have been the one sitting on the he requires me to be faithful. I could have helped sidewalk asking for help, but by the grace of God I the homeless man and it would not have hurt me was not in that situation. I pondered in my heart if at all. I was selfish and self-centered, but somehow the Lord saw me as a faithful servant. In that situa- God spoke to my heart. I remember the words of a tion, the answer was clearly “no.” I knew I was not sermon I heard from Matthew 24:45–51. I recalled demonstrating the qualities of a faithful servant – the verse, “Who then is a faithful and wise servant, kindness, meekness, caring, or sharing. whom his master made ruler over his household, There is so much we can learn from this story of to give them food in due season?” (Matthew 24:45 how God will bless the ones who are faithful to him. NKJV). In this story, Jesus speaks about the ready We have so many ways of demonstrating our faith- and unready servant. It is safe to say, when he speaks fulness to God just by helping people, loving people, about food, he is speaking about spiritual food as and always being prepared to do what is right. In well. This homeless man was speaking about food the words of the songwriter, “If I can help somebody which he needed, but my act of kindness could have along the way, then my living will not be in vain.”

QUESTIONS • How do you respond to people who are in need? • Are you kind to people when people are unkind to you? • Are you willing to help others, no matter their social status? • What can you offer someone other than money?

THE SHEEP AND THE GOATS T he S heep an d the G oats :31–46 “When the Son of Man comes as King and all the angels with him, he will sit on his royal throne, and the people of all the nations will be gathered before him. Then he will divide them into two groups, just as a shepherd separates the sheep from the goats. He will put the righteous people at his right and the others at his left. Then the King will say to the people on his right, ‘Come, you that are blessed by my Father! Come and possess the kingdom which has been prepared for you ever since the creation of the world. I was hungry and you fed me, thirsty and you gave me a drink; I was a stranger and you received me in your homes, naked and you clothed me; I was

36 Jesus’ Parables on Justice T he S heep an d the G oats sick and you took care of me, in prison and you visited me.’ The righteous will then answer him, “When, Lord, did we ever see you hungry and feed you, or thirsty and give you a drink? When did we ever see you a stranger and welcome you in our homes, or naked and clothe you? When did we ever see you sick or in prison, and visit you?’ The King will reply, ‘I tell you, whenever you did this for one of the least important of these followers of mine, you did it for me!’ “Then he will say to those on his left, ‘Away from me, you that are under God’s curse! Away to the eternal fire which has been prepared for the Devil and his angels! I was hungry but you would not feed me, thirsty but you would not give me a drink; I was a stranger but you would not welcome me in your homes, naked but you would not clothe me; I was sick and in prison but you would not take care of me.’ Then they will answer him, ‘When, Lord, did we ever see you hungry or thirsty or a stranger or naked or sick or in prison, and we would not help you?’ The King will reply, ‘I tell you, whenever you refused to help one of these least important ones, you refused to help me.’ These, then, will be sent off to eternal punishment, but the righteous will go to eternal life.”

REV. ERIK L. LARSEN Pilgrim Church

nowing us well, and all the ways we’ll try to and sisters of mine, you did/did not do for me.” K claim his name while still keeping our dis- Jesus closes the scene announcing inheritances— tance, Jesus surprises us by siding with the least. eternal punishment for goats and eternal life for Like many surprises, Jesus’ surprise here upsets sheep. Sadly, this ending doesn’t sit well with us. In us more than cheers us. But this teaching isn’t the 1973 movie version of Godspell, the actor play- intended to sit well. The stakes are too high. ing Jesus (Victor Garber) seems to invite the goats If anyone thought that loving Jesus could leave into eternal life—as if the goats’ injustice toward the out the least, they were wrong. If any thought that least doesn’t really matter. But if we let Jesus speak serving the least might keep them from having to and act for himself out of Matthew and don’t give love and honor Jesus, they were wrong. Jesus sides too much credence to a movie’s creative decisions, with the least so that any who love Jesus would learn there’s no last-second reprieve for the goats. to love the least. Only three days from his cruci- We squirm when hearing Jesus’ “eternal fire” (v. fixion, Jesus raises the intensity of his instruction. 41) and “punishment” (v. 46). Then again, this is Here, he sides with the least so that his followers how the Old Testament writers describe God’s jus- would love them in Jesus’ name. It’s what we call tice against his enemies. Even if “eternal fire” isn’t “justice.” Justice is close to Jesus’ heart. literal, the phrase can’t mean that punishment from The teaching on the “sheep and the goats” fea- this king is good. Plus, justice must be done to the tures a heavenly king passing just sentence on all unjust devil and his servants. people, sending sheep (righteous or just) to his Jesus sides with the least—in his own words, “the right, goats (unrighteous or unjust) to his left. The least of these my brothers and sisters.” That inten- parable language ends there, so some scholars don’t tionally vague phrase could mean a call to care for read this as a parable at all, but a word picture, a the disciples of Jesus, with whom Jesus does iden- vision of the future. tify himself. Yet we can be confident that “the least The decisive king gives reasons for his division, of these” are those neighbors of the sheep in need of the sheep-people and goat-people respond with compassion, be they followers of Jesus or not. surprise and the king gets the last word: “whatever The decisive feature has to do with Jesus’ use you did/did not do for the least of these brothers of “brothers and sisters.” The word is used several

Jesus’ Parables on Justice 37 times in the book of Matthew, most often literally. sorrow and oppression is angry at the lack of care In three occurrences, context indicates the meaning shown such people by the goats. “disciples of Jesus” (12:46–50, 23:8, and 28:10). But Where does that leave us? For one, since Jesus in eight other places “brother” means “neighbor.” sides with the least, he commands us to serve them. Neighbor is the better meaning here. Though love for the least can become paternalis- Nor would we want to determine the word’s tic, it’s still commanded. There’s no reason to avoid meaning out of an anxiety about teaching a salva- it out of fear of hypocrisy or doing it badly. Jesus tion by works. Jesus can’t be charged with teaching brings here not a new ethic but a new motivation— that he saves people who merely do good works. and his Spirit brings a new power. Good works can never cause Jesus to save a person. Two, we who follow Jesus have fresh warrant for Good works are the result—and the evidence—of relating to our households and neighbors with jus- being saved by faith in Jesus and following him. No tice. Jesus knows that it’s easy to care about many one can claim to follow Jesus and ignore the obvi- things and minister in many ways while neglecting ous, physical needs of their neighbors. No one can our first neighbors and next-door neighbors. This substitute loving others for loving Jesus. That’s the won’t fly. dual focus of this parable. Three, we know Jesus requires his people to Jesus is the king here, an unusual king for sure. actively care for those in need, including those He’s identifying with the poor, hungry, thirsty, beyond the household or neighborhood. Jesus naked, sick, and imprisoned—not a typical king’s offers six different categories of care. We know court. The crucified King who knows and bears where to start.

REV. DR. PHAEDRA D. BLOCKER New Baptist Covenant/Palmer Theological Seminary, St. Davids, Pennsylvania

have sometimes wondered why Jesus chose the In using the images of sheep and goats, then, I images of sheep and goats to illustrate this par- Jesus is giving us a picture of two different mind- able. After all, sheep and goats are similar species, sets. One is a mindset grounded in a sense of so why would they symbolize such different fates? community, where the members look out for one Well, a little digging into animal husbandry gives another (it is said that sheep prefer to have at least us some insight into this passage. four or five other sheep around when they graze, Although the basic herd behavior of sheep and and that the group maintains visual contact with goats is similar, there are some notable differences. one another), and where they face danger collec- Sheep are described as gregarious animals who tively. A “sheep mindset” sees everyone in the com- develop deep bonds with one another and form a munity, from the leaders to the “least of these,” and sense of community—banding together to graze is concerned for all. T he S heep an d the G oats and to protect themselves from predators. There are The other mindset represents more of the leaders in the flock, and the flock follows its lead- “rugged individualism” that is often celebrated in ers, keeping the flock together. Goats, on the other American culture—even in the church. Get what hand, tend to be much more independent, aggres- you can while you can, and let others figure it out sively fighting for dominance in the herd. Hierarchy for themselves. Dominate the weak and do what is important to goats, and adults will bully younger you must to keep a position of power and a sense or smaller goats to keep them in their place. Rather of superiority. “Goats” have a scarcity mindset that than band together in the face of danger, they scat- sees every “other” as a threat to what they (and ter and fight for themselves. those close to them) have or want. And so, they

38 Jesus’ Parables on Justice A build systems—and religions—that reinforce their requires condemnation and mercy is a notion that

sense of entitlement and undergird the notion that only applies when the “goat” wants to be excused cknowle d gments God’s favor is demonstrated by their prosperity for his or her behavior. or privilege. They convince themselves that those But this is not how Jesus characterizes the King- who don’t have, don’t deserve to have. That those dom of God. His message and mission prioritize who are suffering have brought that suffering upon creating a “beloved community” that values and themselves. That the stranger must be kept outside cares for everyone, instead of protecting the posi- and never welcomed in—unless, of course, they tion of the power and privilege of the few. This is are useful, usable—and disposable. That justice what it means to be the church. ■

ACKNOWLEDGMENTS

In addition to the pastors who contributed their wisdom, we would like to thank the following people for their contributions to this project: Rev. Dr. Malcolm T. Byrd; Anita Coleman; Peter Edman; Christopher Geer; Davina McDonald; Justin Taylor Sr. ■

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