The parable of the unjust steward in Luke 16:1-13 is a unity which teaches faithful stewardship of material possession against an eschatological backdrop. This interpretation is confirmed by examination of the pericope itself and progressively wider levels of context within Luke's Gospel. Chapter one provides a history of recent interpretations of the parable (nineteenth and twentieth centuries) as background for the ensuing study. Detailed exegesis of Luke 16:1-13 itself is found in chapter two. The investigation is broadened in chapter three to include the immediate and broader literary contexts (Luke 15-16 and 9:51-19:44, respectively). Chapter four examines the theological context, in particular the themes of riches and poverty and the kingdom of God. Chapter five summarizes the major conclusions of the book. The book is a thorough summary of the literature on the parable, the central section, and the themes of riches and poverty and eschatology in the third Gospel.
When we read an English translation of the Bible we define the words within it according to our modern vocabulary allowing our culture and language to influence how we read and interpret the Bible. The Bible was written by ancient Hebrews whose culture and language was very different from our own and must be read and interpreted through their eyes. When we define the names of God using our culture and language we lose the Hebraic meanings behind the original Hebrew names of God. Consequently the true nature and character of God is hidden behind the veil of time and culture. By understanding the various names of God through the vocabulary and language of the ancient Hebrews, the nature and character of God is revealed to us in a new light. The prophet Zechariah described the character of God with the words "sh'mo ehhad" translated as His Name is One (Zechariah 14:9). This phrase beautifully describes the character of God from a Hebraic perspective that is lost to us through translation and unfamiliarity with ancient Hebrew culture.
A key to Charles Fillmore's original form of religious expression, this volume is a core text of the Unity movement and interprets the hidden meanings of the Bible's names, places, and events.
Winner of the 2009 Christianity Today Award for Biblical Studies, Stories with Intent offers pastors and students a comprehensive and accessible guide to Jesus' parables. Klyne Snodgrass explores in vivid detail the historical context in which these stories were told, the part they played in Jesus' overall message, and the ways in which they have been interpreted in the church and the academy. Snodgrass begins by surveying the primary issues in parables interpretation and providing an overview of other parables—often neglected in the discussion—from the Old Testament, Jewish writings, and the Greco-Roman world. He then groups the more important parables of Jesus thematically and offers a comprehensive treatment of each, exploring both background and significance for today. This tenth anniversary edition includes a substantial new chapter that surveys developments in the interpretation of parables since the book's original 2008 publication.
Each chapter is summed up in its contents, each paragraph reduced to its proper heads, the sense given, and largely illustrated with practical remarks and observations.
Craig Blomberg surveys the contemporary critical approaches to the parables--including those that have emerged in the twenty years since the first edition. This widely used text has taken a minority perspective and made it mainstream, with Blomberg ably defending a limited allegorical approach and offering brief interpretations of all the major parables.
Spirit of Mammon - Mike Connell (4 sermons) Finance Seminar - Shane Willard (2 sermons) Spirit of Mammon (1 of 4) The number of times Jesus talked about wealth and possessions, stewardship and accountability, far exceeded any discussion on any topic. In fact there's about 10 times the number of references to finances and stewardship and resources, than there are to faith and salvation, and yet all of these go together. Often the moment we start to talk about money, people freeze - and we will see why... Put God First (2 of 4) I've seen too many rich people who had miserable lives to believe that money can really make your life happy. It just can't. God can make you happy, money can't. Money is just a piece of paper. It's some numbers in the bank. It cannot make your life happy. What it does instead is it tends to create problems. Generosity (3 of 4) We have seen many people that have had much money and yet they didn't have what money seemed to promise, health and prosperity and every good thing. It seems like it still eludes them, so we looked at that and saw that Jesus taught very specifically about us placing God first. To be generous is to be liberal. It's an attitude of heart that shows up in every area of your life including finances. Generosity exposes selfishness! Generosity (4 of 4) There's something about generosity that creates a very sweet fragrance. When people give and there's nothing in it for themselves, they've just given unexpectedly to you, then there's something sweet about it. Generosity usually exposes greed. God is love and you can't love without giving. You can give without loving, but you can't love without giving, so the greatest way we express the love of God to people is when we can be generous and kind to them with no agenda. That's when people see God, because that's what God is like. Shane Willard offers a unique Jewish/Hebraic perspective for Christians on Finance and Giving. Shane is mentored by a pastor with rabbinical training, and teaches the context of the Scriptures from a Hebraic perspective. This perspective helps people to see God's Word in a completely new way and leads them into a more intimate relationship with the Messiah, Jesus Christ. Finance (1 of 2) There's a great cure for poverty, it's called get a job, work hard. God never set himself up as the cure for laziness, or the cure for stupid. There is no supernatural, super-spiritual thing that over comes a lack of hard work or laziness. We've got to be wise, which means staying out of debt, not putting money in things going down in value, not trusting the government to do it for us, live on a budget, take charge of your finances, show self-control! To know God, is to take care of the poor and the afflicted. Tsedaqah (Hebrew) is introduced, equating Righteousness with Generosity/Charity Finance (2 of 2) We're called to live on a circle in a square. A circle inside of a square is 79%. The math from the commands matches the illustration from agriculture. 2.5% is put in the hands of the Priest; then a tenth is given to the church; and a tenth for yourself, in the form of savings, but one third of that is given to the poor. He doesn't want you just to go to heaven one day, he wants you to bring heaven to earth now. If your first fruits are in the right hands, your finances can't die. You sanctify everything else in your life by honouring the lord with your first fruits. James 1.26 If anyone considers himself religious and does yet not keep a tight rein on his tongue, he deceives himself and his religion is worthless. Religion that our God our father accepts as pure and faultless is this; to look after orphans and widows in their distress. The religion our father sees as pure is generosity.
