How to Invest Your One & Only Life (v4)
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1 Jesus told this story to his disciples: “There was a certain rich man who had a manager handling his affairs. One day a report came that the manager was wasting his employer’s money. 2 So the employer called him in and said, ‘What’s this I hear about you? Get your report in order, because you are going to be fired.’
3 “The manager thought to himself, ‘Now what? My boss has fired me. I don’t have the strength to dig ditches, and I’m too proud to beg. 4 Ah, I know how to ensure that I’ll have plenty of friends who will give me a home when I am fired.’
5 “So he invited each person who owed money to his employer to come and discuss the situation. He asked the first one, ‘How much do you owe him?’ 6 The man replied, ‘I owe him 800 gallons of olive oil.’ So the manager told him, ‘Take the bill and quickly change it to 400 gallons.’
7 “ ‘And how much do you owe my employer?’ he asked the next man. ‘I owe him 1,000 bushels of wheat,’ was the reply. ‘Here,’ the manager said, ‘take the bill and change it to 800 bushels.’
8 “The rich man had to admire the dishonest rascal for being so shrewd. And it is true that the children of this world are more shrewd in dealing with the world around them than are the children of the light. 9 Here’s the lesson: Use your worldly resources to benefit others and make friends. Then, when your possessions are gone, they will welcome you to an eternal home.
10 “If you are faithful in little things, you will be faithful in large ones. But if you are dishonest in little things, you won’t be honest with greater responsibilities. 11 And if you are untrustworthy about worldly wealth, who will trust you with the true riches of heaven? 12 And if you are not faithful with other people’s things, why should you be trusted with things of your own?
13 “No one can serve two masters. For you will hate one and love the other; you will be devoted to one and despise the other. You cannot serve God and be enslaved to money.”
Anyone who has raised more than one child knows, each child is different. They each have unique temperaments and each one is motivated in a different way.
The same with groups, there are times when you speak differently to those inside the group than to those outside the group.
REVIEW
A good communicator will actually adjust there method of delivery so every person they speak too understands the same intent of the communication.
Review
For the past three weeks, we’ve observed Jesus telling stories to highly trained and highly confident religious leaders (Pharisees).
But while Jesus is telling those stories, he’s aware another group is listening in—those who actually supported Him.
Typically, Jesus would address a specific group, then speak to those listening in. As He shifts His attention away from the Pharisees, He tells a very intriguing story about a shrewd manager.
So in Jesus’ typical fashion, he finishes talking to the outsiders and shifts to those in His inner group. He tells them a very intriguing story about a scoundrel who’d bet the farm on a person he had offended. A person he had mistreated. But because of the character of the mistreated one, the scoundrel won the bet and secured his prosperous future.
That’s the story I want to tell you today.
If you’re still trying to figure out whether God can be trusted and whether you’d ever want to trust your life to him, you’re going to like the way this story turns out.
If you’re a believer, and you’ve made a causal commitment to Christ, and you’re wondering if you should commit everything to him, you may take that step after you hear this.
If you’re already committed to Christ—fully invested, given your life to Him (your time, your talents, and
Let’s start…
When Jesus finishes addressing the Pharisees, He turns to His disciples and tells them the story of the shrewd manager.
It’s a story about a rich guy, a nobleman, who finds out he’s being cheated by one of his employees. He fires the employee, who then does something very creative, but very unethical, to ensure his future. The twist to the story is, instead of his boss being outraged, he praises the manager for being shrewd.
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For centuries, this story has confounded logical, right-brained Western thinkers. Why would the Rich Man praise the Manager’s actions? Why would the Rich Man, who is figure for God, praise someone for doing something unethical? What was Jesus teaching us through this story?
There has been a lot of theories about the story. But they often miss the mark! However if we take a look at Middle Eastern culture, we will discover an explanation. Let’s start!
The story of the Shrewd Manager has four scenes:
The story of the Shrewd Manager has four scenes:
SCENE ONE starts in the Rich Man’s office where the Manager gets word the company is downsizing and he’s being fired.
SCENE TWO is when the Manager hatches a plan to secure his future using the reputation of the Rich Man he’s been cheating.
In SCENE THREE the Manager making illegal deals.
SCENE FOUR is back in the RichMan’s office where he evaluates the Manger’s actions.
SCENE ONE: In the Rich Man’s Office
SCENE ONE: In the Rich Man’s Office
In this scene, three characters are introduced, though only two of them are actually in the room.
Three characters are introduced:
Notice the characters in the story:
(1) Rich Man (Represents God). A wealthy landowner the people in the area respect so much, many of them come to him to tell him that his regional manager is cheating him.
The first character is the master. He’s a wealthy Middle Eastern landowner. Jesus calls him, “a rich man” and tells us the people in the area respect him so much, many of them come to him to tell him that his regional manager is cheating him.
(2) The Shrewd Manager (Scoundrel). He’s an agent for the Rich Man, a middle man who manages property and assets that don’t belong to him. Only he’s not managing them, he’s mismanaging them. He’s cooking the books to his own advantage.
(3) The third group in this scene is hinted at, but not present. They are the Debtors (Peasants). These are the peasant farmers who live on the land as sharecroppers. Every year each person negotiates with the Rich Man, through the manager, to farm a certain number of acres. In exchange for the right to farm, the Rich Man gets a specified amount of wheat, olive oil, or whatever product they are farming. However, the Manager is supposed to take a fair share, but he’s cooking the books and exacting a severe price from the peasants. It is the peasants who have blown the whistle on the shrewd manager.
It is the peasants who have blown the whistle on the shrewd manager.
The second character is the manager. He’s an agent for the master, a middle man, managing property and assets that don’t belong to him. Only he’s not managing them, he’s mismanaging them. He’s cooking the books to his own advantage.
In the scene the Rich Man (Master) approaches the Manager calmly and graciously. He doesn’t scold, berate, or threaten him. He doesn’t demand repayment or put the manager in jail, which were well within his rights. He’s a rather impressive landlord.
Jesus’ exact words are:
Jesus’ exact words are:
2 So the employer called him in and said, ‘What’s this I hear about you? Get your report in order, because you are going to be fired.’
The tense of the verb in the original language indicates that the manager was accused repeatedly of this kind of embezzlement.
“There was a rich man whose manager was accused of wasting his possessions” (). The tense of the verb in the original language indicates that the manager was accused repeatedly of this kind of embezzlement.
According to the Mishnah, the Jewish commentary on the Old Testament, there were three kinds of managers legally recognized to play a management function in the life of Israel. This particular man was a shaluah in Hebrew.
According to the Mishnah, the Jewish commentary on the Old Testament, there were three kinds of managers legally recognized to play a management function in the life of Israel.
According to the Mishnah, the Jewish commentary on the Old Testament, there were three kinds of managers legally recognized to play a management function in the life of Israel.
This man was a shaluah in Hebrew.
That means the Manager is an educated man, who has worked all his life with people, contracts, and records. He’s an agent, hired by the master to negotiate and administer land contracts between the master and the peasants who work the land.
The peasants hated these landowners because they exploited them and were usually absentee landlords who were uninvolved and unconcerned about local affairs.
The peasants hated these landowners because they exploited them, bled them dry, and were usually absentee landlords, uninvolved and unconcerned about local affairs. They were represented by managers like this, who not only bilked them for the master’s gain, but bilked them a second time, on the side, for their own gain as well.
They were represented by managers like this, who not only bilked them for the master’s gain, but bilked them a second time, on the side, for their own gain as well.
Kenneth Bailey, who lived in that region of the world for 15 years, wrote, “The [Turkish] Landowner... is vividly remembered as corrupt, ruthless, and indifferent to any suffering he or his steward might cause his renters.
[But] this scene is a little different. The Rich Man is actually respected by the Peasants. They were able to come to the Rich Man and report the unscrupulous conduct of the Manger. The Rich Man is clearly a part of the community. He’s NOT a distant, foreign, ruthless landowner.
At the very beginning, someone cares enough about the welfare of the master to report the actions of the dishonest steward. The master is clearly a part of the community. The wealthy, distant, foreign, ruthless landowner is unknown in this parable.
The Rich Man asks a simple question: “What’s this I hear about you?”
The entire action of scene one takes place in two sentences, both from the lips of the master.
It is the peasants who have blown the whistle on the shrewd manager.
That’s the set up for the action. The entire action of scene one takes place in two sentences, both from the lips of the master.
The first sentence is a question. The master calls the manager into his office and says, “What’s this I hear about you?”
The question is carefully crafted! He doesn’t say, “I hear you’ve been ripping me off!” The rich man doesn’t let the manager know everything he knows. He knows the manager is scoundrel, cheating him, and taking too much from he peasant farmers. So he says, “What’s this I hear about you?”
The master is very careful with the words he chooses. He doesn’t say, “I hear you’ve been cheating me...” because that would tip the manager off as to what the master knows about him.
The landlord doesn’t want to tell the manager what he knows because he wants to know everything the scoundrel has been doing to cheat him. So he says, “What’s this I hear about you?”
The reaction is silence! The manager is smart enough not to give any answer because he doesn’t know what the master knows about his dealings. Does he know everything, or just one or two incidents? So he stays quiet.
All the listeners hearing Jesus story would expect only one response to a question like this: silence! And in Jesus’ story, the manager doesn’t disappoint them.
The manager is smart enough not to give any answer because he doesn’t know what the master knows about his dealings. Does he know everything, or just one or two incidents? He doesn’t want to confess to any more than the master can already prove.
So he stays quiet.
The rich man responds to the silence by telling him (v2): “You can no longer be manager, get the report ready, you’re going to be fired!”
At this point, all the listeners expect to hear a debate or argument from the manager. There are a lot of things he can say to defend himself. He can blame others. He can claim ignorance or that it was all just an oversight. He can put the blame on the master himself. This is the time for him to explain why he’s innocent and ought to be retained.
—But he says nothing! No response.
But to the surprise of listeners, the manager stays silent!
—Silence is supremely significant in this story because it implies the GUILT of the Manger. The Manger KNEW his Master expected obedience ! He KNEW disobedience brings judgment. He KNEW he would NOT get my job back by offering excuses! He’s been caught!
Silence is supremely significant in this setting. The manager is indirectly affirming at least the following:
I’m guilty. The master knows I’m guilty. This master expects obedience; disobedience brings judgment. I can’t get my job back by offering excuses.
But this manager is shrewd! He doesn’t dwell on how he can get his job back. He knows he can’t. So now ALL his energy is focused on securing his future. Because he’s about to be unemployed.
And in those days there were no social programs to help—you had ONLY one way to secure your future in a tragedy—that was FAMILY and FRIENDS!
Because he’s unemployed.
So the Shrewd unscrupulous thieving Manager hatches a plan BEFORE he even leaves the office!
The Rich Man has told him he’s being fired, and he must turn in the company books. So now what’s he going to do?
Before he even leaves his boss’ office, he begins processing everything he knows and weighing all his options.
The master has told him he’s fired, and that he must turn in the company books. So now what’s he going to do?
Imagine the scene: As the Rich Man leaves the office, the door closes, and he thinks to himself, “At least he didn’t throw me in jail!”
The Mishna, the Jewish book of commentary on the Old Testament, makes it clear an agent must pay for any loss for which he is responsible.
But in this story, the master didn’t ask him to repay the debt. He didn’t not even scold him. He just releases him to pull the records together and supply a report.
So he thinks, “My boss, my master is a merciful man! I’ll make that work for me.” That opens scene two...
Scene Two: Give an account!
Scene Two: Give an account!
2 So the employer called him in and said, ‘What’s this I hear about you? Get your report in order, because you are going to be fired.’
The master said in v2: “Get your report in order...” ().
The master has said, “Give an account of your management” ().
Normally, in Middle Eastern culture, when a Manager is fired—it’s on the spot! But the Rich Man gives the manger time to put the records in order.
Look at vs:
He only has one task left to do: turn in the books.
3 “The manager thought to himself, ‘Now what? My boss has fired me. I don’t have the strength to dig ditches, and I’m too proud to beg.
So he decides I’ll make some last minute deals, even though I am further violating my authority, I’ll ensure my future security and abuse my master one more time.
So on his way, he is thinking furiously, “What shall I do now? My master is taking away my job” ().
The plan is based on everything he knows about the master.
So on his way, he is thinking furiously, “What shall I do now? My master is taking away my job” ().
He multiplies his options, “I’m not strong enough to dig, and I’m ashamed to beg” ().
While he’s walking, his mind is whirring and spinning. And it hatches a plan. The plan is based on everything he knows about the master.
What does he know about the Rich boss man? HE IS MERCIFUL!
While he’s walking, his mind is whirring and spinning. And it hatches a plan. The plan is based on everything he knows about the master.
The Manager knows no one will hire him; he’s a crook! They all know his reputation. Nobody likes him or they wouldn’t have turned him in. Nobody trusts him. There is no way in his current state of popularity he could hope to get a job. His reputation won’t allow it.
His problem: who will hire me? His answer: no one. They all know his reputation. Nobody likes him, or they wouldn’t have turned him in. Nobody trusts him. There is no way in his current state of popularity he could hope to get a job. His reputation won’t allow it.
So he thinks and thinks and comes up with a solution, not based on his reputation, but on his master’s reputation. The Manager decides he can’t survive on his reputation, but perhaps he can survive on his boss’ reputation! After all, he IS a merciful man!
The boss was kind and didn’t demand repayment. He didn’t scold him. This boss is generous! This boss is merciful!
The solution he comes up with? Trust in the master’s mercy!
After all, this is a man who was so kind, he didn’t even reprimand the manager when he let him go. He didn’t demand repayment. He didn’t make a fuss! This man is generous! This man is merciful!
So the Manager stakes his entire future on the master’s reputation!
Scene Three: With the Books
Scene Three: The Manager cuts deals!
Scene Three: The Manager cuts deals!
He moves fast! He knows his entire future depends on changing the villagers’ perceptions of him, so that one of them will give him a job. He’s got to change the minds of the very debtors he abused.
The manager has to move fast, he knows, because his entire future depends on changing the villagers’ perceptions of him, so that one of them will give him a job. He’s got to change the minds of his master’s debtors, and he’s got to do it before they discover that he no longer has any power or authority. Everything that takes place in this scene comes from the mind of the manager and is based on two assumptions.
The manager knows for his plan to work, the debtors must assume two things:
(1) That he (manager) is still working for the Rich Man, and; (2) he has the authority to cut the deals.
The manager knows that, for his plan to work, the debtors must assume two things. First, the debtors must assume that the manager is still in authority. They must believe that he still works for the master. They must believe that he still manages the legal contracts between them and the master.
he legal contracts between them and the master.
(2) he has the authority to cut the deals.
Then he calls in all his master’s debtors and reduces their debt.
The peasants don’t know that he’s being fired and has no authority to make changes. They assume his summons is an official one, sanctioned by the master.
As soon as the first tenant farmer shows up, he pulls his contract out of the file, lays it down in front of him and says, “Quick, how much do you owe my master?” ().
As soon as the first tenant farmer shows up, he pulls his contract out of the file, lays it down in front of him and says: “How much do you owe my master?” ().
5 “So he invited each person who owed money to his employer to come and discuss the situation. He asked the first one, ‘How much do you owe him?’
“Quick, how much do you owe my master?” ().
The farmer says, “Nine hundred gallons of olive oil” ().
“The manager told him, ‘Take your bill, sit down quickly, and make it four hundred and fifty’” ().
He calls the next one in, lays his contract in front of him, “Then he asked the second, ‘And how much do you owe?’ ’A thousand bushels of wheat,’ he replied. ‘Take your bill and make it eight hundred’” ().
In actual monetary value, the debts are both reduced by the same amount: 500 denarii. The manager isn’t thinking percentages, he’s thinking speed. He knows he must complete every deal before a servant walks in and says, “Hey! I heard you were just fired!” If that happens, his plan collapses and he goes to jail.
The second assumption the debtors must hold is that the master has approved of this debt-reduction.
One by one the tenant farmers come and they all have their bills reduced.
If not, they’ll never go along with it, they’ll never change their perceptions of him, and he has no future at all.
But, lightning fast, he pulls it off. One by one the tenant farmers come and they all have their bills reduced.
What is the Manager betting on? That his boss is generous and merciful! If he’s wrong, what does he get? Goes to jail!
This is the great betting of the farm. The manager is risking everything based on what he knows about his master; that the master is generous and merciful. If this is true, if the master really is generous and merciful, he’ll be okay. If he’s wrong, it’s Jewish Fulsom Prison. He bets the farm. He stakes everything on this. Everything.
Each farmer is astounded when their bill is reduced! But they’re happy, they’re celebrating! Wouldn’t you?
EXAMPLE
Now, reducing bills like this was not unheard of, but it was rare. The Mishna provides for rent reductions when trees die, a blight spreads, or when the winter is particularly harsh, but discussions of this kind never begin with the owner. They always begin with the renter. The renter, having been wiped out by a flood or having a locust plague, would petition the landlord for a reduced fee. But never would the landlord initiate the process. Never.
So each farmer is astounded when he sees his bill and hears the words “rent reduction.” They all wonder how they could be so fortunate. And the manager is only too happy to tell them.
“Well,” he says, “I caught the old man in the good mood and decided to see if I could do something for you. Actually, I’ve been working on this for quite some time, and it all came together today.” The reduction may come from the master, but the manager lets it be known that the idea came from him!
This is like borrowing money and you get a letter saying, :”Your debt is cut in half because a generous benefactor paid the other half.
And do the villagers respond?
Imagine getting a call from the last salesmen who sold you a car, and the guy is saying to you, “Have you gotten the check yet?”
IN FACT, the value of the reductions were actually the same. About five hundred denarii which is equivalent to a year-and-a-half’s pay. So it’s more like a $75-125K!
“What check?”
“The check that’s coming from the dealership. I convinced the manufacturer to give you a $5000 rebate, for no particular reason, just because I’m a good guy and these people listen to me.”
Only these guys haven’t gotten a $5,000 rebate. Five hundred denarii is equivalent to a year-and-a-half’s pay. So it’s more like a $50,000 rebate.
What is the Manager betting on? THAT HIS BOSS is generous and merciful! If he’s wrong, what does he get? Goes to jail!
Who’s your new best friend?
Only these guys haven’t gotten a $5,000 rebate. Five hundred denarii is equivalent to a year-and-a-half’s pay. So it’s more like a $50,000 rebate.
As quick as he can, the manager gathers up all the freshly-reduced contracts and dashes back to the master’s office to make his report. Now we go to the last scene.
As quick as he can, the manager gathers up all the freshly-reduced contracts and dashes back to the master’s office.
This marks the beginning of scene four.
Scene Four: Back in the Master’s Office
Scene Four: Back in the Master’s Office
This is where the understanding of Middle Eastern culture clears the ethical issue.
The Manager reaches the Master’s office, the ink is still wet on the contracts. The master can see what’s happened. He’s no dummy. And he can hear evidence too.
Because already, in the streets tenant farmers would be celebrating the GREAT AND WONDERFUL GENEROSITY OF THE RICH MAN!
Never before in history has there been a man as wonderful, as kind, as noble, and as deserving of loyalty and praise as this Master! Never before has a landlord reduced rents just because he’s a generous person!
IN FACT UP TO THIS TIME IN ISRAEL
No records exist about ANY MAN being this generous to any poor struggling peasant farmers!
Now the Master has two options:
He can explain that the reduction was a mistake, that the manager manipulated them and that they are still legally obligated for the full amount. In that case, the master’s name goes from marvelous to mud, and they will curse him for his stinginess.
As the sound of “three cheers for our patron!” goes up outside his windows, the master realizes he has two options. He can explain that the reduction was a mistake, that the manager has manipulated them, and that they are still legally obligated for the full amount. In that case, the master’s name goes from marvelous to mud, and they will curse him for his stinginess. Or he can keep silent and accept the praise, allowing this clever manager to ride high on the wave of popular enthusiasm.
Or he can keep silent and accept the praise, allowing this shrewd manager to ride the wave of popular enthusiasm.
So what does the master do?
He reflects on his choices: REPUTATION or MONEY? For a Middle Eastern man of character, it’s a no-brainer. He turns to the manager and says, “Shrewd move!”
This is very difficult for the Western mind to grasp. But for the Eastern mind, FACE or REPUTATION, is everything!
The Bible says:
The Jordanian king knew full well how a noble king is expected to act, and the spy was released.
1 Choose a good reputation over great riches; being held in high esteem is better than silver or gold.
We know our president wouldn’t act that way. He couldn’t. But a Middle Eastern monarch could, and did!
The Bible says, “A good name is more desirable than great riches; to be esteemed is better than silver or gold” ().
Middle Easterners believe that!
Saving FACE even when it hurts, is always more important than money! Sometimes the difference between life or death, was the reputation one possessed. You never knew when you might need someone else—so friendship went deep than the wallet!
Do you see the meaning of the parable now? It’s about a Master who is generous and merciful; and how an unscrupulous cheating manager knew he had to throw himself on the mercy of his boss to survive!
REMEMBER Jesus is talking to His disciples, but who still present? The thieving cheating Pharisees from the previous stories!
Jesus is teaching: “The shrewd move is to trust the master! The shrewd move is to throw yourselves to the mercy of God!”
The question is, will the manager think about his situation? Will he make the most of his only opportunity? While he has assets at his disposal, will he squander them, or will he use them before they slip through his hands?
Jesus is saying, “The shrewd move is to trust the master! The shrewd move is to bet the farm that he’s generous and merciful.”
The disciples understood this, the Pharisee understand this—but Jesus is not done! Look at versus 10-13
The indirect implication from the story in today’s language, would be like Jesus asking us, “What are you going to do with your one and only life that will last for eternity?”
The disciples understood this, the Pharisee understand this—but Jesus is not done! Look at versus 10-13
10 “If you are faithful in little things, you will be faithful in large ones. But if you are dishonest in little things, you won’t be honest with greater responsibilities. 11 And if you are untrustworthy about worldly wealth, who will trust you with the true riches of heaven? 12 And if you are not faithful with other people’s things, why should you be trusted with things of your own?
13 “No one can serve two masters. For you will hate one and love the other; you will be devoted to one and despise the other. You cannot serve God and be enslaved to money.”
What are the primary lessons of the parable?
Jesus reminds them God sees the heart and HE KNOWS whether or not we can be trusted!
And regardless of how shrewd we think we are—we NEED to trust in the mercy of the Master to ensure our future.
(2) Regardless of how shrewd we think we are—we NEED to trust in the mercy of the Master to ensure our future.
And regardless of how shrewd they thought they were, or we think we are, we NEED to trust in the mercy of the Master to ensure our future!
Regardless of how shrew we think we are—we NEED to trust in the mercy of the Master to ensure our future.
But rather than surrendering, look at the reaction of the Pharisees in v14:
(1) The way you deal with small things reveals how you will deal with big things!
10 “If you are faithful in little things, you will be faithful in large ones. But if you are dishonest in little things, you won’t be honest with greater responsibilities. 11 And if you are untrustworthy about worldly wealth, who will trust you with the true riches of heaven? 12 And if you are not faithful with other people’s things, why should you be trusted with things of your own?
10 “If you are faithful in little things, you will be faithful in large ones. But if you are dishonest in little things, you won’t be honest with greater responsibilities.
14 The Pharisees, who dearly loved their money, heard all this and scoffed at him.
(2) You can’t serve two masters—you will ALWAYS align yourself to one or the other!
CONCLUSION
CONCLUSION
13 “No one can serve two masters. For you will hate one and love the other; you will be devoted to one and despise the other. You cannot serve God and be enslaved to money.”
Lu 16:
The questions the story leaves us with is:
Now look at v14:
14 The Pharisees, who dearly loved their money, heard all this and scoffed at him.
14 The Pharisees, who dearly loved their money, heard all this and scoffed at him. 15 Then he said to them, “You like to appear righteous in public, but God knows your hearts. What this world honors is detestable in the sight of God.
They were no different that the shrewd manager! They used God’s reputation to get what they wanted.
Are YOU going to throw yourself to the mercy of God? Are you going to trust God over yourself? Who are you trusting to secure your future?
14 The Pharisees, who dearly loved their money, heard all this and scoffed at him.
What are you going to do with YOUR ONE AND ONLY LIFE that will last for eternity?
TASK this week: Decide who you will trust and how you will invest your one and only life!
YOU MUST TRUST in the integrity and reputation of God to secure your future!
“What are you going to do with your one and only life that will last for eternity? You’re just like the Manager in the story. Are you going to rely on the Rich Man (God) to rescue with His reputation, or are going to rely on your own?”
What are you going to do with YOUR one and only life that will last for eternity?
Can I invest my life in two places? Can I work on my own stuff over here and then occasionally run across and work on God’s pile? Can I ride the fence? Can I have it both ways?
This verse asks the question, can I invest my life in two places? Can I work on my own stockpile over here and run across and work on God’s stockpile effectively, too? Can I ride the fence? Can I have it both ways?
What are you going to do with the one asset you have? A shrewd person uses what they have to ensure their future.
Have you ensured your future?
In the verse that immediately follows the story, Jesus gives the first of three lessons from the story.
In the verse that immediately follows the story, Jesus gives the first of three lessons from the story.
(1) He says, “I tell you, use your worldly wealth to gain friends for yourselves, so that when it is gone, you will be welcomed into eternal dwellings” ().
Translated: You only have one life. Use it to enhance your future. Use it to build friendship with people who can say to you someday in heaven, “Thanks. Thanks. I’m here because of you.”
How are you using your resources?
The implication of the story is: YOU MUST TRUST in the integrity and reputation of God to secure your future!
(2) The second lesson Jesus teaches at the end of this story is this. He says, “Whoever can be trusted with very little can also be trusted with much, and whoever is dishonest with very little will also be dishonest with much. So if you have not been trustworthy in handling worldly wealth, who will trust you with true riches? And if you have not been trustworthy with someone else’s property, who will give you property of your own?” ().
I think this is Jesus’ way of asking, “Do you want a big kingdom assignment here and in heaven, or do you want a little assignment here and there?”
I think verses 10–13 are asking me the question, “What do I want entrusted to me?” And the principle behind the question is, the better I invest what I have, the more will be entrusted to me.
What are you going to do with YOUR ONE AND ONLY LIFE that will last for eternity?
(3) And then the final lesson: Jesus says, “No servant can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and money” ().
This verse asks the question, can I invest my life in two places? Can I work on my own stockpile over here and run across and work on God’s stockpile effectively, too? Can I ride the fence? Can I have it both ways?
TASKS
TASK THIS WEEK: Ask God, “How do you want me to invest my one and only life?”
1. Continue praying, “God, I don’t ask you for much today. I just ask that you
give me your heart for people.”
2. Ask God, “How do you want me to invest my one and only life?”
And some of us have been wondering if we dare serve you, instead of serving
all those things that the American dream says we have to pursue. Father, you’ve answered that for us today with this very creative story. Now speak to us about what it means to invest our one and only lives in welcoming people into eternity.
Those of us who have invested it all just want to thank you now. Thank you for reminding us of your generosity and your mercy to us. Thank you for being a God who never scolds or jails us, even though sometimes we are scoundrels, but a God who comes through when we bet the farm on you.
Amen.