Jesus’ Jewishness

The Manager’s Shrewd Idea

Lois Tverberg

by Lois Tverberg

“There was a rich man who had a manager who was reported to him as squandering his possessions. He called him and said to him, “Give an accounting of your management, for you can no longer be manager.’ The manager said to himself, `I know what I shall do, so that when I am removed from the management people will welcome me into their homes.’ He summoned each one of his master’s debtors, and he began saying to the first, `How much do you owe my master?'”And he said, `A hundred measures of oil.’ He said to him, `Take your bill, and sit down quickly and write fifty.’ “Then he said to another, `And how much do you owe?’ And he said, `A hundred measures of wheat.’ He said to him, `Take your bill, and write eighty.’ His master praised the unrighteous manager because he had acted shrewdly.”
– Luke 16:1-8, edited

This is another parable that is difficult for us – it seems like Jesus is saying that cheating your employer is a model for us to live by. Was that really what he was saying? Knowing more about the context of this parable may cast new light on Jesus’ message. (1)

Roman CoinsOne thing to note is that the rich man probably lived far away and employed the manager to keep track of his loan repayments. Loan managers, like tax collectors, were paid commissions from the accounts that they oversaw. Thus, the more they could collect from the debtors, the more they earned.

Biblical law stated that a Jew who received a loan could not be charged interest, so charging any more than the principal would have been an unlawful practice. But since it was difficult for the poor to find anyone who would loan money without some kind of compensation, historians think that loans were recorded for a higher amount than their actual value to circumvent the prohibition against charging interest. It would have been the difference that went to the loan manager, and if the loan manager was corrupt, he may have been greatly overcharging for loans as well as squandering his employer’s money.

With this extra information in mind, it casts this parable in a new light. The loan recipients may have hated the manager for his profiteering from the overcharges at their expense. When the loan manager lowered the bills, he may have been correcting the bills back to their true amount, and forfeiting his own pay. By doing this, he would have been “repenting” from the corruption that had been making enemies for himself. Even though it cost him monetarily, he would have gone from being hated to being loved by all the people he dealt with. Even his boss would look good in the eyes of the debtors. Indeed, this may have been the first honest act of his life, when he realized that he needed people’s friendship more than their money.

While we can’t be sure of this scenario, it does paint a different picture of the manager’s act. When he realized that “judgment” was coming from his boss, he straightened out his life so that he would not suffer forever for his corruption. We all know that we will be called to account for our lives, and we should all act wisely knowing that eternal dwellings are at stake.

(1) Historical data comes from a talk given by Dr. Randall Buth called “The Unjust Steward” from the Center for Study of Biblical Research (CSBR).

Photo: Portable Antiquities Scheme

A Little Leaven

Lois Tverberg

by Lois Tverberg

“To what shall I compare the kingdom of God? It is like leaven, which a woman took and hid in three measures of flour until it was all leavened.” Luke 13:20 – 21

In this very short parable, Jesus compares the kingdom of God to leaven in a favorable way, describing how a very small beginning point can increase invisibly until it has had a powerful impact on the whole thing.

bread in ovenIt is interesting that he uses “leaven” in a positive way, when it is uniformly used negatively throughout the Bible. This may be because of how leavening was done in biblical times. To make bread dough rise, a lump of old, fermented dough from the day before would be mixed into the new lump of dough. This deliberate contamination was what caused the bread to rise. Outside of this parable, the image is always negative.

Jesus inserts the detail that the kingdom is like “leaven, which a woman took and hid three seahs of flour.” A seah is a measure of about 6 liters, so three seahs would be 18 liters – almost 5 gallons in volume. This would be a large amount of flour, enough to make quite a feast. A small lump of leavened dough would have quite a powerful effect to be able to leaven all of that dough.

Interestingly, when Jesus speaks of the woman using three seahs of flower, He appears to be alluding to Genesis 18:6:

Sarah and bread“Abraham said to Sarah, ‘get three seahs of fine flour and knead it and bake some bread.”

The reference to “three seahs of flour” is unique to that particular story in the Old Testament about when God and his angels visiting Abraham and Sarah.

Jesus is most likely alluding to Sarah, who baked leavened bread and served it to these honored guests! By highlighting this unique detail, Jesus’ audience would have instantly remembered the well-known story about God coming to visit Abraham, the greatest hero of the Jewish people.

It appears that Jesus is using a rabbinic technique to “redeem” leaven in this case, hinting that Sarah used it in a good way when making a large batch of bread for their holy visitors. Probably no modern-day pastor would use such a subtle reference, but that technique is common in rabbinic teachings. References to Abraham and Sarah, some of the greatest heroes, were especially common.

Even though leaven is normally used negatively to describe contamination, as hypocrisy had infiltrated the Pharisees, we see here that Jesus is saying that it can have a positive side too. It shows us that God has the power to “contaminate” our evil world as leaven affects the whole loaf. He can stand back and watch as the tiniest numbers of people, can by his power, spread this “contamination” throughout the whole world.

Photo: Chmee2

The Mustard Seed

Lois Tverberg

by Lois Tverberg

Mustard Seed“What is the kingdom of God like? What shall I compare it to? It is like a mustard seed, which a man took and planted in his garden. It grew and became a tree, and the birds of the air perched in its branches.” Luke 13:18-19

The parable of the mustard seed is difficult to understand. What was Jesus’ point, and why did he tell it? What was it saying about God’s redemption through Jesus?

We can get a clue from seeing that it is told along side another parable – the parable of the yeast that works its way through the whole loaf of bread. Often Jesus told parables in pairs, and both stories would have the same main point. So, by comparing parables, we can see their common, important themes.

Both parables emphasize the hiddenness or invisibility at first, but then the powerful effect later on. They are both an answer to the question that Jesus was asked at one point by the Pharisees:

Luke 17:20 Once, having been asked by the Pharisees when the kingdom of God would come, Jesus replied, “The kingdom of God does not come with your careful observation, nor will people say, `Here it is,’ or `There it is,’ because the kingdom of God is within you.”

Those who questioned him were waiting for God to break into history to destroy all the wicked in one large battle, and they assumed that the Messiah would lead the war. In essence they are asking, “If you are the king, where is the battle? Why aren’t you out shedding blood? Where is your glory?”

Tree of lifeJesus answers with this parable to tell them that he is a different kind of king than they expected. Instead of coming now to destroy the wicked, he has come to begin a kingdom by his own death and atonement. He has come to show mercy toward any who would allow him to be their King and Lord. This kingdom would consist of those who would let God’s reign be established over their hearts, one at a time.

God’s power, manifested in a believer’s life, is invisible at first, but has a powerful effect as it grows deeper in their lives. And, the group of people among whom God’s reign has been established, moves outward in h his power to expand his redemptive reign. In the end, God’s kingdom is like the tree in Ezekiel 31:6, that is a mighty, powerful, and unstoppable. Then, Jesus’ reign will be fully established, and he will be the seen as the glorious king that His people had been waiting for all along.

Photo: Quinn Dombrowski

How Much More…

Lois Tverberg

by Lois Tverberg

LiliesConsider how the lilies grow. They do not labor or spin. Yet I tell you, not even Solomon in all his splendor was dressed like one of these. If that is how God clothes the grass of the field, which is here today, and tomorrow is thrown into the fire, how much more will He clothe you, O you of little faith! Luke 12:27-28

Jesus uses parables to explain difficult theological ideas with stories of everyday things. One of the methods he uses is a technique called kal v’homer, meaning “light and heavy.” It was of teaching a larger truth by comparing it to a similar, but smaller situation. Often the phrase “how much more” would be part of the saying.

Jesus used this when he taught about worry, in today’s passage above. We also see it in parables where he doesn’t necessarily use the phrase “how much more”:

“In a certain town there was a judge who neither feared God nor cared about men. And there was a widow in that town who kept coming to him with the plea, ‘Grant me justice against my adversary.’ “For some time he refused. But finally he said to himself, ‘Even though I don’t fear God or care about men, yet because this widow keeps bothering me, I will see that she gets justice, so that she won’t eventually wear me out with her coming!’” And the Lord said, “Listen to what the unjust judge says. And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off? I tell you, he will see that they get justice, and quickly.” (Luke 18: 1 – 8)

Widow and OrphansHere we see an unjust judge finally grants justice to a widow who keeps bothering him. Jesus concludes that if an unjust judge will help a widow who keeps coming to him, how much more will God answer the prayers of those who keep praying! Jesus tells another story of a man who goes to his neighbor asking for bread to feed some unexpected guests. He says, even if the neighbor would not give him bread because he is a friend, he will do it because of the man’s obnoxious persistence.

If we understand that Jesus is deliberately contrasting these people who are very unlike God, we see how much greater he is! God is not a callous judge – he cares deeply for the widow and orphan. God is not a sleepy neighbor, he knows our every need, and wants our good at all time. If even the very least godly people will act to help us when pressed, how great will God’s answers be to the persistent prayers that we bring to him!

Photo: www.tOrange.us and Pessimist2006

Coming Home Again

Lois Tverberg

by Lois Tverberg

“The father said to his slaves, `Quickly bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet; and bring the fattened calf, kill it, and let us eat and celebrate; for this son of mine was dead and has come to life again; he was lost and has been found.'” – Luke 15:22-24

We as Western Christians often describe salvation as a transaction – that we have sinned by breaking God’s rules, and if we trust in Jesus, he will pay the penalty for our sin to allow us to escape punishment for sin when we die.

Prodigal SonThrough the parable of the Prodigal Son, we get a more Eastern picture of sin – as that of a broken relationship. The prodigal son who asked for his inheritance early was making a powerful statement of rejection of his family. In Eastern cultures, to make that request was to imply a wish that the father was already dead. It would have been profoundly hurtful to the family as the son sold the family’s property for his own gain.1 It shows us a picture of the great personal offense we cause God as we reject him as our father. Sin does not just “break the rules,” it is a direct rejection of the God who is our loving parent, who cares for us deeply.

When we walk away from God, like the prodigal son, we live each day of our lives separated from God, alienated from our true family because of our sin. As Paul says,

Once you were alienated from God and were enemies in your minds because of your evil behavior. (Colossians 1:21)

Sometimes we portray God as an impersonal judge, and even fear him as an angry policeman who is only out to punish sin. But Jesus says through this parable that God is a caring father eager to see his children come home, both in this life and in eternity. He is eager to have us in relationship with him, back in his family once again. This picture is not just that of a God who will impersonally judge us when we die, but that of a loving father who actively wants to bring his lost children back into relationship with him, now and forevermore.

(1) The Poet and the Peasant, Kenneth Bailey, Eerdmans, 1983.

Photo: 5QFIEhic3owZ-A at Google Cultural Institute

The Merciful Farmer

Lois Tverberg

by Lois Tverberg

“The kingdom of heaven may be compared to a man who sowed good seed in his field. But while his men were sleeping, his enemy came and sowed tares among the wheat, and went away. When the wheat sprouted and bore grain, then the tares became evident also…The slaves said to him, `Do you want us, then, to go and gather them up?’ “But he said, `No; for while you are gathering up the tares, you may uproot the wheat with them.'” – Matthew 13:24-26, 29

Wheat When we read the parable of the wheat and the tares, it’s difficult to see Jesus’ reason for telling it. It is about the “kingdom of heaven,” which is the idea that God would establish his reign over the whole world when all peoples of the world would abandon their idols and worship only him. The picture that many had was that God’s judgment would come to wipe out all idolatry, a logical answer to the problem of evil. In one sudden event, God would assert his power and vanquish his enemies, the “wicked” nations around them, and those of their own nation who were “sinners.”

John the Baptist also shared this picture, and John warns that because Christ had arrived, judgment was right around the corner. He says that Christ had come to destroy the chaff and weeds, and that the harvest was at hand:

“His winnowing fork is in His hand to thoroughly clear His threshing floor, and to gather the wheat into His barn; but He will burn up the chaff with unquenchable fire.” (Luke 3:17).

Winnowing ForkJesus uses the parable of the wheat and tares to explain that God’s kingdom on earth was different than John expected – that this was not the time for God to destroy the wicked, but that he would allow his kingdom to grow in the midst of them. God’s mercy is displayed in that he does not destroy the tares among the wheat. Rather, the wheat would grow in the midst of the tares, so that there was still hope for the enemies if they chose to repent and enter. God would establish his kingdom, not by judgment, but by mercy to sinners, who would be reconciled with God through Jesus’ atoning death. Judgment would be delayed, and mercy extended to everyone who would enthrone God as their king.

Jesus’ picture of the kingdom of God gives us a powerful description of God’s character. It shows that God is, at his very heart, merciful and wanting no one to perish. Our response must be to examine ourselves, realize that no one is righteous, and repent and receive God as our King.

Photo: National Plant Germplasm System and Deror avi

The Coming of the Jubilee

Lois Tverberg

by Lois Tverberg

“A moneylender had two debtors: one owed five hundred denarii, and the other fifty. When they were unable to repay, he graciously forgave them both. So which of them will love him more?” Simon answered and said, “I suppose the one whom he forgave more.”
– Luke 7:41-43

In the parable above that Jesus tells after the sinful woman has anointed his feet, he likens the person who is a sinner to one who is a debtor. He also does this in the parable of the unmerciful servant, who has a debt to the king that he can never repay (Matt 18:23-35).

Jesus frequently uses the image of debt as a way to describe guilt from sin. To us they aren’t parallels because borrowing money or possessions isn’t sinful. But one of the words in Hebrew, hayav, that means “debtor,” also is used to describe a person who is guilty of sin. There is an overlap conceptually, because both require restoration – either of the money borrowed or reparations to the victim of the sin. In the Lord’s prayer, Jesus was most likely using the word hayav when he said “forgive us our debts as we also have forgiven our debtors.”

Jesus' Feet WashedIt is interesting to relate this idea to another one that Jesus used in his ministry – the Year of Jubilee. During the Year of Jubilee in Israel, all debts were to be forgiven, and any land that a family had been forced to sell in a time of famine could be reclaimed by them. It is interesting that the prophets and rabbis connected this thought of the year of Jubilee with the coming of the Messiah. In fact, one of Jesus’ first public statements about his ministry was to quote Isaiah 61, which says that he was anointed to proclaim “the year of the Lord’s favor,” meaning, the Jubilee year (Luke 4:19).

Through Jesus’ use of the image of the Jubilee, we can see God’s enormous grace – those who have been forgiven the greatest debt, like the sinful woman in the painting, love the most in return. It is good news to the “poor in spirit,” the humble and contrite of heart who see the need to be forgiven of sin (Isaiah 66:2). Through Jesus’ gift on the cross, those who will become a part of his Kingdom receive a forgiveness of debt far greater than they could pay themselves, and a chance to start over with life anew.

Photo: Ermitage, Sankt Petersburg

I’m Glad I’m Not Like Him!

Lois Tverberg

by Lois Tverberg

“Two men went up into the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood and was praying this to himself: `God, I thank You that I am not like other people: swindlers, unjust, adulterers, or even like this tax collector.`I fast twice a week; I pay tithes of all that I get.’ But the tax collector, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, `God, be merciful to me, the sinner!’ I tell you, this man went to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted.” – Luke 18:10 – 14

We usually don’t get the full impact of this parable because of our assumption that Pharisees were all hypocritical and judgmental. The parable just reinforces our negative bias, and it loses its impact because the conclusion seems to be self-evident: God dislikes pride, and the Pharisees were the most prideful.

Pharisee

To hear this story more authentically, we need to understand the many positive qualities of the Pharisee movement. Most of the greatest rabbis of Jesus’ day were Pharisees, and their teachings were similar to his in many ways. They had nearly the same words of self-criticism as Jesus had for those who fell into hypocrisy and legalism. Several joined Jesus’ movement, including Nicodemus and Joseph of Arimethea, and the famous Pharisee Gamaliel actually argued for the release of the apostles, saving the early church from destruction (Acts 5:34-39)!

Even when they argued with Jesus, this was typical of the confrontational debate that rabbis used. We should see them as well-respected, learned men who occasionally fell into the errors that Jesus critiques.The parable above takes on new meaning if we see the Pharisee as a favorite pastor of ours, someone who is an admired teacher who really does go the extra mile to be an example to others with his lifestyle and attitude. Then we see the true irony – that even the best of people should not come to the Lord with a sense of self-satisfaction and comparison to others. If we miss that point, we can actually fall into the same trap that this man fell, by taking pride in the comparison of us to him, with the conclusion, “God, I thank you I am not like that Pharisee!”

We all stand in need of God’s forgiveness, even the best of us, and we should always be on the look out for when our prayers are more concerned with other’s sins than our own in God’s sight.

*This essay was based on the chapter, “The Pharisee and the Tax Collector”, p. 181-194 of
Jesus the Jewish Theologian, by Brad Young, Hendrikson Publishing, 1995.

The Good Samaritans

Lois Tverberg 1 Comment

by Lois Tverberg

“Then the men who were designated by name arose, took the captives, and they clothed all their naked ones from the spoil; and they gave them clothes and sandals, fed them and gave them drink, anointed them with oil, led all their feeble ones on donkeys, and brought them to Jericho, the city of palm trees, to their brothers; then they returned to Samaria.” 2 Chronicles 28:15

Probably the most familiar parable of Jesus’ is that of the Good Samaritan. But we can get more insight when we see it in light of the Scriptures that Jesus knew.

In 2 Chronicles 28, a scene takes place after the nation had split into Israel and Judah. Judah fell into idolatry, even sacrificing children to idols. Because of this, the Lord let Judah be attacked and defeated by Israel. The Israelites were on the verge of taking 200,000 Judeans away as slaves when a prophet reminded them that God let them defeat Judah as a punishment for idolatry, and they were guilty for worshipping idols too. He tells them that if they took their own brothers captive, it would compound their guilt before the Lord. So some of the leaders of the tribes repent and set the captive Judeans free, as it says in today’s passage.

We rarely read of a story of such compassion between nations at war, where one binds the wounds of the other and gently restores them to freedom. It is fascinating to see the parallels between this passage and Jesus’ parable of the Good Samaritan in Luke. Jesus mentions the town Jericho, one of the few times he mentions specific places in parables. The victim is stripped naked, like some of the Judeans were, and the Samaritan anoints the man and puts him on a donkey and carries him to Jericho, as the earlier Samaritans had done with the Judeans.

Good Samaritan

The Samaritans in Jesus’ time were despised by the Jews, and they despised the Jews themselves. They also had a history of attacking Jews who were traveling to the Temple for festivals. This makes the irony of the Samaritan as the one who helps the wounded man especially powerful. Jesus was using this hatred between Jews and Samaritans in His time to make the answer to the question “Who is my neighbor?” especially clear. He surprises his audience by bringing one of their worst enemies into his story. But, more than that, he reminds them that at one time, these same men from Samaria did one of the most merciful things ever done. They had recognized their sin against the Judeans, and realized that their enemies were not only their neighbors, but even their brothers! Jesus was saying that “our neighbor” is even our hated enemy, who really is our brother too.

Photo: www.artandarchitecture.org.uk

A Good Parable for a Sukkah

Lois Tverberg

by Lois Tverberg

Why do you call Me, `Lord, Lord,’ and do not do what I say? Everyone who comes to Me and hears My words and acts on them, I will show you whom he is like: he is like a man building a house, who dug deep and laid a foundation on the rock; and when a flood occurred, the torrent burst against that house and could not shake it, because it had been well built. “But the one who has heard and has not acted accordingly, is like a man who built a house on the ground without any foundation; and the torrent burst against it and immediately it collapsed, and the ruin of that house was great.
– Luke 6:46 – 49

In a week, Jewish people will be celebrating Sukkot, when they build booths to remember how they lived in tents for 40 years when God led them through the desert to the Promised Land. Jesus would have celebrated this every year of his life, and probably made the walk to Jerusalem often to celebrate at the Temple with millions others.

SukkahThe booths of Sukkot are built according to a tradition that mandates that they are not a permanent structure. They are made of natural materials and open on one side, and branches are laid loosely across the roof, so that you can see at least one star above. Nowadays, it is often a family project to build one, using a few poles or boards and some cloth and branches. Even though people are supposed to sleep in them or at least eat meals in them, it isn’t unheard of that they will blow down before the week is over.

In Jesus’ time, Jerusalem would have been filled with booths, as travelers would have used them as temporary housing in the city. Rabbis often taught using physical examples around themselves, and I wonder whether Jesus was standing next to a sukkah, giving it a strong shake, when he said the words of today’s passage. Even if it was a particularly well-built one, because it didn’t have a foundation, it would have rattled and swayed violently with a tug from his strong carpenter’s arm.

While it is good to learn the lesson from the Sukkah that our lives are fragile and God is our true protection, Jesus teaches that we should learn another one – that we need to move out of the fragile house of a life without foundations to one built on rock, and the only way to do that is to build our lives according to the master builder’s plan.

Photo:  German Federal Archives