SUNDAY, SEPTEMBER 21, 2025 | AFTER PENTECOST PROPER 20 (C)

Good morning!

Today’s text is one of the more challenging ones - Jesus is telling a strange parable that I am sure left its initial hearers on the edge of their seats. What is he actually getting at? Gospel of Luke talks about debts quite a bit and this follows a similar pattern.

However, there are differences even if the framework is here - the rich man holds onto the debt of others - his tenants and that of his house manager. The manager did something that squandered his master’s property, allegedly, even though he is the one in debt - his livelihood and housing depends on him. There is a parallel to the prodigal son - he also squandered his inheritance he requested. Understandably, the rich man is upset and chooses to dismiss him, but not before he receives his manager’s accounting.

Here comes the typically confusing part - the manager is shrewd and seemingly squanders his master’s property further by reducing the debts of the tenants to gain favor with them once he is out of job. And then his master commends him for this behavior? What? He commends him?

See, the hearers would have an important cultural context that we no longer have - house managers had quite a bit of control over their masters’ properties, because their masters usually were too busy with political and social functions. And as historical sources confirm, it is not unheard of to reduce a tenant’s debt, because it is better for the property to continue being maintained rather than recuperating all of the debt. So from that perspective, the manager was likely commended because the master saw the long term benefits of his actions. Mind, it was not enough to get the manager rehired, but perhaps it helped his reputation some.

I think that clears the air somewhat and untangles our brains and we can actually focus on what Jesus is trying to say.

The parable illustrates a cycle of debt and forgiveness, echoing the Lord's Prayer: "Forgive us our sins, for we ourselves forgive everyone indebted to us" But the analogy is imperfect. After all, the manager only reduces the debt and the tenants remain in an exploitative system. Similarly, the rich man praises the manager, but he doesn’t rehire him.

So at the center is not dishonesty, but rather using worldly resources shrewdly for eternal purposes. It is not about amassing wealth for its own sake, but rather using wealth to build a community and securing a place in the “eternal tents.”

In terms of Kingdom of God that means radical generosity: canceling debts, selling possessions, and distributing proceeds to the poor to forge an interdependent community. Thus, wealth stops being the boss and rather is subservient to the purposes of Kingdom of God.

I think part of the problem of comprehending this parable is that the capitalism that surrounds us really drilled in us that immediate gain is all that truly matters - why would we reduce someone’s debt for future uncertain gain? No, I want it all right now and I don’t care if it hurts the community in the long term. There is a term for it in my country: “Po nás potopa” which roughly means “After us, the flood [may come]” and for the longest time it has been used as a cautionary idiom. Now? It’s more of a documentary, I am afraid.

Wealth as Mammon dictates our behavior and that of whole economies - grab it all and then some, or in the words of Ren’s Money Game part 3 I cited a few Sundays back: “Put your hand inside the cookie jar, take more than you need.” And that then infects everything all, this all or nothing attitude with little wiggle room for anything else.

And this isn't just a theoretical danger. The fabric of our society is being torn by this 'all or nothing' attitude, with devastating real-world consequences. Some of you wish I would address more directly the current trending political violence debate surrounding the tragic assassination of Charlie Kirk and come to think of it that is an example of the current “all or nothing” hyperpolarization that can be very harmful and even deadly. Similarly, we have to remember that Minnesota state representative Melissa Hortman was assassinated in a shooting at her home alongside her husband Mark in June and three year earlier, Paul Pelosi, the husband of the former Speaker of the House Nancy Pelosi, was attacked with a hammer at their home. And the list could go on - attempted assassinations on President Trump, kidnapping plot against Michigan governor Gretchen Whitmer, or, let’s be real, the January 6th insurrection at the Capitol Hill. All of these events, horrifying in their own right, are symptoms of a deeper spiritual sickness—a world ruled by Mammon, which thrives on division and scarcity.

Instead of fostering dialogue and building a community together, we are like pigeons fighting for the last of the bread. For the 99 percent of us, the greed and hunger for power of the elites dictate our lives, all the while we are struggling to pay our medical bills, pay the rent/mortgage, or simply afford groceries. By refusing to “play the game,” we can change this hyperpolarization together and turn the tide and Jesus provides the blueprint here - use your worldly wealth shrewdly to build an interdependent community, just like the manager did. After he is dismissed, he has a community to lean against. We too have to build up our community with what we have.

Divide and conquer is the famous phrase used by strategists everywhere - smaller groups are easier to “conquer.” It is why some CEOs really hate unions, gerrymandering is a thing, and relentless propaganda is trying to hyperpolarize us and pit us against each other. Becoming a part of something bigger, such as a union, social rights movement, a coop, or a community of faith has the potential to make a difference, especially if the Holy Spirit’s inspiration and God’s love is a part of the whole thing. And I believe they are everywhere where caring love and mutual support are exercised.

Jesus is definitely opposing hoarding wealth in his parables - remember the man with the plentiful harvest choosing to build bigger barns instead of doing something that benefits the community - it was all “mine, mine.” There is definitely a pattern. Money is currency and currency is like a current - it should flow like a river and not remain stagnant in a swampy pond. I believe it is the same with wealth in general - it should be used, passed on, given.… Not hoarded in big barns!

Beloveds, this parable points to something very important - earthly possessions are not the point of our existence in the world, they can only aid or even hinder our calling as the priesthood of all believers. When they are put to work for the Kingdom of God, then they lose their alluring power and serve the Lord. They are no longer the boss of our lives and make way for building our community together. Are we called to be dishonest when doing so? Absolutely not, but we are called to use our wit, intelligence, acumen, chochmes, street smart...to make use of the resources we have for the benefit of the Kingdom of God, which consists of many needy people requiring our support and help. Let us be community together, trusting in the Lord that he will provide for all our needs and share the light and love of Christ with others, especially those that find themselves indebted and impoverished. Amen.

Notes

Amos:

Swindlers will not prosper in the eyes of the Lord

1Timothy:

First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for everyone, 2 for kings and all who are in high positions, so that we may lead a quiet and peaceable life in all godliness and dignity

Revised Common Lectionary (Bellingham, WA: Faithlife, 2009).

Luke:

Rich man and his manager - the rich man is not necessarily God. The manager defrauds the rich man, but helps the debtors (so the ethics get muddy)

Overview of Lectionary Readings

The selected passages for the sermon are Amos 8:4-7, 1 Timothy 2:1-7, and Luke 16:1-13.

Amos 8:4-7: The Lord will not look favorably upon swindlers.

1 Timothy 2:1-7: An exhortation to offer prayers, supplications, intercessions, and thanksgivings for all people, including kings and those in high positions, to promote a quiet, peaceable, and godly life4.

Luke 16:1-13: The central text, featuring the perplexing parable of the dishonest manager5.