A World that is Just, Safe, and Compassionate for All
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A World that is Just, Safe, and Compassionate for All
Herb Montgomery | Novembrer 14, 2025
If you’d like to listen to this week’s article in podcast version click on the image below:
Our reading this week is from the gospel of Luke:
Some of his disciples were remarking about how the temple was adorned with beautiful stones and with gifts dedicated to God. But Jesus said, “As for what you see here, the time will come when not one stone will be left on another; every one of them will be thrown down.”
“Teacher,” they asked, “when will these things happen? And what will be the sign that they are about to take place?” He replied: “Watch out that you are not deceived. For many will come in my name, claiming, ‘I am he,’ and, ‘The time is near.’ Do not follow them. When you hear of wars and uprisings, do not be frightened. These things must happen first, but the end will not come right away.” Then he said to them: “Nation will rise against nation, and kingdom against kingdom. There will be great earthquakes, famines and pestilences in various places, and fearful events and great signs from heaven.
But before all this, they will seize you and persecute you. They will hand you over to synagogues and put you in prison, and you will be brought before kings and governors, and all on account of my name. And so you will bear testimony to me. But make up your mind not to worry beforehand how you will defend yourselves. For I will give you words and wisdom that none of your adversaries will be able to resist or contradict. You will be betrayed even by parents, brothers and sisters, relatives and friends, and they will put some of you to death. Everyone will hate you because of me. But not a hair of your head will perish. Stand firm, and you will win life. (Luke 21:5-19)
The author of the gospel of Luke is seeking to make sense of the devastation that Jewish Jesus followers had just witnessed when Rome razed the temple in Jerusalem to the ground. Let’s consider Luke’s source material, the gospel of Mark:
Jesus said to them: “Watch out that no one deceives you. Many will come in my name, claiming, ‘I am he,’ and will deceive many. When you hear of wars and rumors of wars, do not be alarmed. Such things must happen, but the end is still to come. Nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places, and famines. These are the beginning of birth pains. (Mark 13:5-8)
Luke expands on and rounds out Mark’s narrative. This portion agrees with other non-canonical accounts of the same events. Consider this description from Josephus:
“These people [those slaughtered when the Romans razed the temple in Jerusalem] owed their demise to a phony prophet. He was someone who on that very day announced that God had ordered the people in the city to go up to the temple area, there to welcome the signs that they would be delivered. Many prophets at the time were incited by tyrannical leaders to persuade people to wait for help from God . . . When humans suffer, they are readily persuaded; but when the con artist depicts release from potential affliction, those suffering give themselves up entirely to hope.” (Josephus, Jewish Wars, 6.285-87)
The history surrounding these events is that the economically exploited had reached a breaking point where they could not be squeezed further. Uprising broke out with the poor people’s revolt in overthrowing the Temple state elites, taking over the Temple and Jerusalem and burning all records of all debts, virtually forcing a year of Jubilee according to the Torah. When Rome was sent in to quell the riots, those who had had some taste of victory in Jerusalem set their sights on a bigger target: liberation from not only Jerusalem’s power brokers but also liberation from the Roman Empire itself. Inspired by the historical stories of the Maccabean rebellion against Greece, prophets/messiahs led multitudes not to liberation but to their death at the hands of the much more powerful Rome.
Our reading this week speaks to the unsustainable exploitative system of the society that Jesus followers found themselves in during the first half of the 1st Century.
What about our system today?
Our dominant global economic system has generated an enormous amount of wealth for a few. Its defining features, the private ownership of production and the profits produced for those with the capital to invest, have produced billionaires and plunged many around the globe into poverty. This system has profound contradictions: what creates immense wealth for some also deepens inequality for many others. On top of the growing disparity, this system is also driving ecological crisis. In its current form, our present system tends to exploit natural resources in ways that threaten our planet’s long-term stability.
At its core, our system is based on the pursuit of profit. Corporations seek to maximize returns for shareholders by increasing efficiency, cutting costs, and expanding markets but too often at the expense of the livelihoods of those who make up their workforce. Growth at any cost is defined as the measure of success for both companies and nations alike. We have people going hungry in the richest country in the world, while the stock market continues to rise. This growth metric is not neutral; it shapes how societies share power, treat its labor, drive consumption, and use natural resources. To maintain profitability and an ever-progressing pattern of growth, companies must continually produce more goods, stimulate more demand, and secure cheaper means of producing all of that growth whether those means are human labor or raw materials extracted from the Earth.
Our system is built on profits, once earned, being reinvested to generate even further profits. This self-reinforcing cycle of accumulation and growth drives technological change and innovation for sure, but it also encourages relentless extraction, consumption, and a win-lose world where a few win and many lose. Profit motives too often prioritize short-term gains over long-term losses when it comes to sustainability for the environment and for working people. Costs to produce these profits for investors are often ignored or passed on to our society at large.
Our system creates chronic inequality. The economist Thomas Piketty has shown that when the rate of return on capital exceeds the rate of economic growth (as it often does), wealth tends to concentrate in the hands of those who are already wealthy. Over time, this process creates vast disparities between capital owners and wage earners. While some individuals and corporations amass unprecedented fortunes, the majority experience exactly the challenges we are witnessing right now in the U.S.: stagnant wages you can’t live on combined with a continuing rise in the costs of living.
Since COVID, these trends have only intensified. Someone may boast that our system has increased efficiency but it has also displaced workers and destroyed unions, once the only means for labor to bargain in a system of imbalanced power. Our one-sided system has enabled wealth to grow exponentially for those with capital while divorcing profits from the real economic welfare of the wider population. The result is a widening gap in the U.S., and also, if we take a few steps back, we see a widening global gap between the Global North and South, where long established patterns of colonialism and extraction persist in new and ever-evolving forms.
This ever-increasing wealth disparity is not merely an economic issue but a moral, theological and political one as well. Wealth disparity means that political power and social influence also becomes concentrated in the hands of a few. It harms democracy. Wealthy individuals and corporations shape policy, media narratives, and public priorities, often in ways that reinforce their own advantage and to the disadvantage of the masses. This concentration of power undermines democratic accountability and makes it harder to enact reforms that could redistribute resources or regulate environmentally harmful industries. The wealth disparity and environmental degradation created by our present system are intertwined. Both stem from the same structural imbalances that privileges profit over collective well-being of the masses.
As we consider the unsustainablity of this system for most people, we need to consider its unsustainability for our planet, too. The environmental costs of our present economic system are becoming increasingly undeniable. Our system’s dependence on continuous growth and consumption exerts unsustainable pressure on our finite ecosystem. Fossil-fuel dependence, industrial agriculture, deforestation, and mass production all contribute to climate change and biodiversity loss. These are the intrinsic side effects of a system that depends on continual growth, profit, and accumulation. Every stage of our system’s production cycle, whether extraction, manufacturing, distribution, consumption, or disposal, involves the conversion of natural resources into products to produce profit or waste after those profits have been realized.
Environmental economist Herman Daly has argued that a system based on infinite growth is fundamentally incompatible with a finite planet. This is the contradiction now visible in our accelerating climate emergency, and inequality only compounds the problem. The wealthy contribute disproportionately to waste and resource use. Meanwhile, the poor bear the brunt of climate disasters, pollution, and resource depletion. Low-income communities often live near toxic waste sites or in regions vulnerable to flooding and drought. Jesus’ call to care about the poor thus is inseparably connected to caring about environmentalism. Globally, less developed countries suffer the consequences of the environmental damage richer nations produce. Again, environmental justice is inseparable from economic justice.
If our present system has led to wealth disparity and ecological damage, what does that mean for the future? Some argue for a fundamental transformation, a post-capitalist system rooted in ecological and social priorities rather than profit. Others advocate for “green capitalism” or market reforms that internalize environmental costs through things like carbon pricing, circular economies, and corporate accountability. I believe that even these reforms cannot solve the problem. So long as economic success is measured by GDP and shareholder returns, sustainability for the people who are wage earners and the planet who supplies natural resources will always be a secondary priority.
A more equitable and sustainable future requires reimagining what we mean by prosperity. Instead of endless growth, societies might pursue well-being, balance, and the common good. The kind of redistribution of wealth that we encounter in the gospels, that Jesus called his audiences to, could be achieved today through such things as progressive taxation, public investment, and labor empowerment. This month’s recommended reading for Renewed Heart Ministries is Ingrid Robeyns’ Limitarianism: The Case Against Extreme Wealth. Whatever course we chose, it must be a path toward correcting our iniquity of widening inequity.
Our future depends on policies that prioritize renewable energy, conservation, and sustainable production for both people and the planet. Grassroots movements, Indigenous perspectives, and cooperative models today offer alternatives that center community and stewardship rather than the demand for nonstop growth ing our present system.
Our present crises of growing inequality and the coming environmental collapse are both intrinsic symptoms of how we are choosing to shape our economic system. The relentless pursuit of profit, if left unchecked, will continue to erode both social cohesion and our planet’s foundations for life.
Just like in the 1st Century, life-giving change requires of us today a profound moral and political shift away from a system that values growth above all to one that values justice, sustainability, and collective flourishing. The gospels call us, just as they called to those in the 1st Century, to the work of shaping our world into a safe, compassionate, just home for all.
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. If the Galilean prophet of the poor named Jesus lived and taught in our society today, what would he say is our coming crisis of one stone not being left on another? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on Bluesky, Facebook, Instagram and Meta’s Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts.
Thank you for listening to The Social Jesus Podcast. If you enjoyed this podcast please take a moment to like and subscribe and if the podcast platform you’re using offers this option, please leave us a positive review. This helps others find our podcast as well.
If you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
New Episode of The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 2 Episode 46: A World that is Just, Safe, and Compassionate for All
Luke 21:5-19
“Our present crises of growing inequality and the coming environmental collapse are both intrinsic symptoms of how we are choosing to shape our economic system. The relentless pursuit of profit, if left unchecked, will continue to erode both social cohesion and our planet’s foundations for life. Just like in the 1st Century, life-giving change requires of us today a profound moral and political shift away from a system that values growth above all to one that values justice, sustainability, and collective flourishing. The gospels call us, just as they called to those in the 1st Century, to the work of shaping our world into a safe, compassionate, just home for all. If the Galilean prophet of the poor named Jesus lived and taught in our society today, what would he say is our coming crisis of one stone not being left on another?”
Available on all major podcast carriers and at:
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
In Finding Jesus, author Herb Montgomery delves into the profound and often overlooked political dimensions of the gospels. Through meticulous analysis of biblical texts, historical context, and social discourse, this thought-provoking book unveils the gospels’ socio-political, economic teachings as rooted in a profound concern for justice, compassion, and the well-being of the marginalized. The book navigates the intersections between faith and societal justice, presenting a compelling argument for a more socially engaged and transformative Christianity.
Finding Jesus is not just a scholarly exploration; it is a call to action. It challenges readers to reevaluate their understanding of Christianity’s role in public life and to consider how the radical teachings of the gospels can inspire a renewed commitment to justice, equality, and compassion. This book is a must-read for those seeking a deeper understanding of the social implications of Christian faith and a blueprint for building a more just and inclusive society.
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The Social Vision of the Gospel
We want to take a moment to express our heartfelt gratitude to each and every one of you who supports the work of Renewed Heart Ministries. Your generosity makes it possible for us to continue our mission of love, justice, and compassion—even in a time when ministries like ours are being called to do more with less.
Your support means the world to us. Whether we’re speaking into the broader society or engaging within our faith communities, we remain committed to advocating for a world that is inclusive, just, and safe for all. Your partnership helps keep that vision alive.
From all of us at Renewed Heart Ministries, thank you. We are so deeply grateful for you—and we couldn’t do this work without you.
If you’d like to join them in supporting our work, please go to renewedheartministries.com and click on “Donate.”
From now through December 31st, every dollar you donate to Renewed Heart Ministries will be matched dollar for dollar!
That means your support will have double the impact in helping us continue to educate, inspire, and work toward a more just world grounded in love and compassion as we follow Jesus together.
The Social Vision of the Gospel
Herb Montgomery | October 31, 2025
If you’d like to listen to this week’s article in podcast version click on the image below:
We have two readings from the gospels in the lectionary this weekend. Because each has powerful potential to inform our justice work today, let’s take a brief look at them both. First is Luke 6:20-31:
Then he looked up at his disciples and said:
“Blessed are you who are poor,
for yours is the kingdom of God.
“Blessed are you who are hungry now,
for you will be filled.
“Blessed are you who weep now,
for you will laugh.
“Blessed are you when people hate you, and when they exclude you, revile you, and defame you on account of the Son of Man. Rejoice in that day and leap for joy, for surely your reward is great in heaven; for that is what their ancestors did to the prophets.
“But woe to you who are rich,
for you have received your consolation.
“Woe to you who are full now,
for you will be hungry.
“Woe to you who are laughing now,
for you will mourn and weep.
“Woe to you when all speak well of you, for that is what their ancestors did to the false prophets.
“But I say to you that listen, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you. If anyone strikes you on the cheek, offer the other also; and from anyone who takes away your coat do not withhold even your shirt. Give to everyone who begs from you; and if anyone takes away your goods, do not ask for them again. Do to others as you would have them do to you.” (Luke 6:20-31)
Jesus’ social vision as portrayed in the gospels radically reverses our world’s hierarchies and economic systems. His message is explicitly good news for the poor and the marginalized but often confronts the rich and powerful. The inversion in Luke of societal values is also repeated in his words: “The last shall be first, and the first shall be last” (Matthew 20:16). It is good news for those who are last (in Luke, the poor) and at best problematic for those the status quo places first. In a world of limited resources, Jesus’ vision proposes a more equitable distribution of resources not by expanding abundance, but through redistributing the abundance that already exists. This requires those at the top (whom already have significantly more than they need) being content with less for the sake of those at the bottom having their needs met.
Jesus consistently centers the poor in his ministry. Luke’s beatitudes are yet another example. Here Jesus states plainly: “Blessed are you who are poor, for yours is the kingdom of God” (Luke 6:20). In contrast, he warns: “Woe to you who are rich, for you have already received your comfort” (Luke 6:24). His teaching doesn’t spiritualize poverty; it addresses material poverty head-on. On another occasion in Luke, Jesus calls a rich man to sell all he has and give to the poor (Luke 18:22). This was not an isolated incident but part of a broader ethic of radical, generous wealth distribution aimed at economic justice.
In Jesus’ social vision, equity means that the powerful must relinquish privilege, not just “help” the poor from a place of superiority. This is about justice, not charity. Redistribution of wealth is not optional but, according to Jesus, a sign of faithfulness to God’s kingdom. The early Christian community in Acts 2:44-45 and 4:32-35 reflects this ideal: they held all things in common, and “there was not a needy person among them.” This model directly challenges systems of accumulation and hoarding that benefit a few at the expense of many.
Jesus’ critique of the elite made him deeply unpopular among the powerful. His words in Luke 6 continue: “Woe to you when everyone speaks well of you, for that is how their ancestors treated the false prophets.” Being hated or rejected by the ruling or centered classes becomes a badge of honor for those following Jesus. His vision aligns more with the hungry, the weeping, the outcast, the marginalized than with the privileged, the propertied, and the powerful.
And it doesn’t stop here.
Luke’s gospel immediately reminds its audience that Jesus’ revolution is not carried out through violence. His ethic of nonviolence is profound. “Turn the other cheek”(Matthew 5:39), far from a call to passive submission, is a creative act of resistance that exposes injustice without mirroring it. Going the second mile and giving one’s cloak along with the tunic are symbolic gestures of protest that disarm, humanize the oppressed, and unsettle systems of power. These actions refuse humiliation while rejecting retaliation, calling us to reclaim the humanity of all involved. (For more on this see A Primer on Self Affirming Nonviolence [Part 3])
Ultimately, Jesus’ social vision is a direct challenge to the status quo. It is good news for the poor and marginalized, because it affirms their dignity and promises liberation. But for the rich and powerful, it is a call to repentance, humility, and transformation. His vision of a reordered world, where love, justice, and equity reign, is not comfortable for those who benefit from existing inequalities. Yet it is precisely this discomfort that makes the gospel radically revolutionary.
Our second reading this week is an example of a wealthy and powerful person in Luke’s gospel who choose to embrace the repentance, humility, and transformation that Jesus called for. It’s the story of Zacchaeus:
[Jesus] entered Jericho and was passing through it. A man was there named Zacchaeus; he was a chief tax collector and was rich. He was trying to see who Jesus was, but on account of the crowd he could not, because he was short in stature. So he ran ahead and climbed a sycamore tree to see him, because he was going to pass that way. When Jesus came to the place, he looked up and said to him, “Zacchaeus, hurry and come down; for I must stay at your house today.” So he hurried down and was happy to welcome him. All who saw it began to grumble and said, “He has gone to be the guest of one who is a sinner.” Zacchaeus stood there and said to the Lord, “Look, half of my possessions, Lord, I will give to the poor; and if I have defrauded anyone of anything, I will pay back four times as much.” Then Jesus said to him, “Today salvation has come to this house, because he too is a son of Abraham. For the Son of Man came to seek out and to save the lost.” (Luke 19:1-10)
Zacchaeus, a wealthy tax collector, was widely despised for collaborating with the Roman Empire and enriching himself at the expense of his fellow Jews. His profession placed him among the elite of his time, yet religiously, culturally, and socially, he was isolated and marginalized.
When Jesus enters Jericho, Zacchaeus climbs a tree to see Him—a powerful symbol of his desire to rise above his compromised life. And Jesus’ response is revolutionary: rather than condemn Zacchaeus, He invites Himself to his house. This act of inclusion leads to Zacchaeus’ transformation. He pledges to give half his wealth to the poor and repay fourfold anyone he has defrauded. This is not just personal, private, individual repentance, it’s economic justice in action. Zacchaeus acknowledges the harm caused by his wealth and uses his resources to repair it. Jesus affirms this change by saying, “Today salvation has come to this house.”
In today’s world, where income inequality is widening and economic systems often benefit the few at the expense of the many, Zacchaeus’ story raises urgent questions. What would it look like if the wealthy, especially those whose fortunes are built on exploitation, followed Zacchaeus’ example? His response to Jesus was not mere charity but restitution and structural change—principles echoed in movements for reparations and equitable wealth redistribution today.
The story of Zacchaeus challenges both the acquisition and use of wealth. It invites a transformation that starts with a compassionate awakening toward those the system has plunged into poverty and leads to economic action. In a time when billions live in poverty while a small percentage hold vast wealth, the Zacchaeus story reminds us that true discipleship involves justice, not just belief.
Zacchaeus’ embrace of Jesus’ social vision is a model not only of repentance but also of social transformation. His encounter with Jesus demonstrates that economic justice is central to spiritual renewal, and that addressing income inequality is not only a policy issue but also a deeply moral and theological one.
I’m reminded of the words of Michelle Alexander almost a decade ago now: “Without a moral or spiritual awakening, we will remain forever trapped in political games fueled by fear, greed and the hunger for power.” (Michelle Alexander, “Something Much Greater At Stake,” Radical Discipleship, September 18, 2016). Our readings in Luke this week offer us that alternate path of awakening toward justice.
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. In what ways are you choosing to embrace Jesus’ social vision as represented in the gospels? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on Bluesky, Facebook, Instagram and Meta’s Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts.
Thank you for listening to The Social Jesus Podcast. If you enjoyed this podcast please take a moment to like and subscribe and if the podcast platform you’re using offers this option, please leave us a positive review. This helps others find our podcast as well.
If you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
New Episode of The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 2 Episode 44: The Social Vision of the Gospel
Luke 6:20-31 & Luke 19:1-10
“In today’s world, where income inequality is widening and economic systems often benefit the few at the expense of the many, Zacchaeus’ story raises urgent questions. His response to Jesus was not mere charity but restitution and structural change—principles echoed in movements for reparations and equitable wealth redistribution today. The story of Zacchaeus challenges both the acquisition and use of wealth. It invites a transformation that starts with a compassionate awakening toward those the system has plunged into poverty and leads to economic action. In a time when billions live in poverty while a small percentage hold vast wealth, the Zacchaeus story reminds us that true discipleship involves justice, not just belief. His encounter with Jesus demonstrates that economic justice is central to spiritual renewal, and that addressing income inequality is not only a policy issue but also a deeply moral and theological one.”
Available on all major podcast carriers and at:
https://the-social-jesus-podcast.simplecast.com/episodes/the-social-vision-of-the-gospel
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
In Finding Jesus, author Herb Montgomery delves into the profound and often overlooked political dimensions of the gospels. Through meticulous analysis of biblical texts, historical context, and social discourse, this thought-provoking book unveils the gospels’ socio-political, economic teachings as rooted in a profound concern for justice, compassion, and the well-being of the marginalized. The book navigates the intersections between faith and societal justice, presenting a compelling argument for a more socially engaged and transformative Christianity.
Finding Jesus is not just a scholarly exploration; it is a call to action. It challenges readers to reevaluate their understanding of Christianity’s role in public life and to consider how the radical teachings of the gospels can inspire a renewed commitment to justice, equality, and compassion. This book is a must-read for those seeking a deeper understanding of the social implications of Christian faith and a blueprint for building a more just and inclusive society.
Are you getting all of RHM’s Free Resources?
Free Sign Up Here
The Parable of the Pharisee and the Tax Collector
We want to take a moment to express our heartfelt gratitude to each and every one of you who supports the work of Renewed Heart Ministries. Your generosity makes it possible for us to continue our mission of love, justice, and compassion—even in a time when ministries like ours are being called to do more with less.
Your support means the world to us. Whether we’re speaking into the broader society or engaging within our faith communities, we remain committed to advocating for a world that is inclusive, just, and safe for all. Your partnership helps keep that vision alive.
From all of us at Renewed Heart Ministries, thank you. We are so deeply grateful for you—and we couldn’t do this work without you.
If you’d like to join them in supporting our work, please go to renewedheartministries.com and click on “Donate.”
From now through December 31st, every dollar you donate to Renewed Heart Ministries will be matched dollar for dollar!
That means your support will have double the impact in helping us continue to educate, inspire, and work toward a more just world grounded in love and compassion as we follow Jesus together.
The Parable of the Pharisee and the Tax Collector
Herb Montgomery | October 24, 2025
If you’d like to listen to this week’s article in podcast version click on the image below:
Our reading this week is from the gospel of Luke:
He also told this parable to some who trusted in themselves that they were righteous and regarded others with contempt: “Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee, standing by himself, was praying thus, ‘God, I thank you that I am not like other people: thieves, rogues, adulterers, or even like this tax collector. I fast twice a week; I give a tenth of all my income.’ But the tax collector, standing far off, would not even look up to heaven, but was beating his breast and saying, ‘God, be merciful to me, a sinner!’ I tell you, this man went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted.” (Luke 18:9-14)
As we begin this week, I want us to first take an honest, historical look at the Pharisees. Pharisees were in conflict with the early church at the time Luke’s gospel was written. That’s why in Luke the Pharisees are typically painted as the “bad guys” in relation to the Jesus movement. Today, that’s not our context. Any person who cares about ending violence, including Jesus followers, should reject using the label of “Pharisee” as a pejorative.
Pharisees in Jesus’ society belonged to two different schools of interpretation, the Schools of Shammai and Hillel. Sometimes Jesus’ teachings harmonized with one school, and at other times his teachings harmonized with the other. These were the two major schools of thought in Judaism during the late Second Temple period. While both schools upheld the authority of the Torah and the Oral Law, they differed in their interpretations and approaches to Jewish law and practice. The School of Shammai was generally more strict and conservative, emphasizing rigorous adherence to religious laws and rituals. They often interpreted the law literally and were less accommodating to non-Jews or Hellenistic influences. For example, Shammai’s followers restricted the conversion process and opposed leniency in Sabbath observance and divorce. It was in matters of divorce that the gospels side with Shammai.
In contrast, the School of Hillel, known for leniency and inclusivity, promoted a more compassionate and pragmatic approach. Hillel’s teachings emphasized the ethical core of the Torah, such as treating others with kindness and patience. Jesus sided with this school when defining the keeping of the Torah as love to God and neighbor. Hillel’s school allowed more flexibility in legal rulings, too, which made Jewish law more adaptable to changing circumstances.
Over time, the rulings of Hillel’s school became dominant in Rabbinic Judaism. The Talmud often records debates between the two schools. Hillel’s school was characterized his humility and emphasis on peace and accessibility of the law to all. Jesus’ objections toward Pharisees at any given moment in the gospels was not about antisemitism. Jesus was himself a Jewish man and his dialogues in the gospels represented debates among Jewish voices in the various schools of the Pharisees. When arguing against some interpretations of Shammai, Jesus was simply echoing the same objections of the Pharisees of Hillel, and vice versa.
The prayer in our reading this week attributed to a Pharisee has some known parallels from other Judean sources. So, pejorative as it is, it is not a pejorative invention of the early Christian movement. The parable portrays a common theme in Luke’s gospel: a reversal of ordinary expectations as a surprise to the audience. We see this in the example of the Samaritan in Luke 10:25-30, the rich man and Lazarus in Luke 16:19-31, as well as in the affirmation of the foreigner among the ten lepers healed in Luke 17:11–19.
The theme in our reading, that God humbles the proud and exalts the humble, is a liberation theme with deep roots in the wisdom literature of the Hebrews:
“The LORD tears down the house of the proud, but maintains the widow’s boundaries.” (Proverbs 15:25)
“It is better to be of a lowly spirit among the poor than to divide the spoil with the proud.” (Proverbs 16:19)
This is a theme that runs through Luke’s gospel from the very beginning:
“He has scattered those who are proud in their inmost thoughts. He has brought down rulers from their thrones, but has lifted up the humble. He has filled the hungry with good things, but has sent the rich away empty.” (Luke 1:51-53)
Another theme in the gospel of Luke is the way tax collectors embraced Jesus’ vision for human society while the wealthy Pharisees from both the School of Shammai and the School of Hillel, did not. While the Pharisees would have adhered much more closely to the purity codes of the Torah while disregarding some economic codes (remember the Pharisee Hillel had invented the Prozbul to get around the debt forgiveness of the Jubilee), Luke’s gospel paints the tax collectors differently. The tax collectors were most likely much less strident about the purity codes of the Torah, but were embracing Jesus’ call for the institution of the year of the Lord’s favor, or Jubilee (Luke 4:18-19).
Consider Luke’s story of the tax collector Zacchaeus:
Zacchaeus stood up and said to the Lord, “Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount.” Jesus said to him, “Today salvation has come to this house, because this man, too, is a son of Abraham.” (Luke 19:8-9)
The synoptic gospels portray Jesus as caring more about the economic justice themes taught in the Torah than other themes. This might explain why the tax collectors who embraced the Torah’s wealth redistribution and restitution to “the poor” were “close to the Kingdom” while the wealthy Pharisees holding on to their wealth were characterized as refusing to enter the kingdom and obstructing those others who would (see Matthew 23:13; cf. Luke 18:24).
This brings up questions for me. The Pharisees, even the more liberal Pharisees who interpreted all of the Torah through the lens of love and treating others the way they would like to be treated, failed to enter Jesus’ kingdom because of their failure to embrace concrete economic changes in Jesus’ teachings that would have lessened the inequality gap between the rich and the poor of their society.
Many Christians think they have arrived at a correct and healthy understanding of the gospel when they conclude that it’s all about love. But love that is indifferent to povety, according the gospels is not enough. If our grand teachings on love do not translate down into a concrete, material difference for the poor, is our gospel really the same as Jesus’? Is it enough for us to declare a gospel of love, the love of God, and how we should love our neighbor if we do not apply that love of neighbor to how we live in relation to wealth inequality, the growing gap between the rich and the poor, and a system that continues to create both great wealth and great poverty.
The Jesus community was moving away from the instinct of hoarding wealth to protect individual wealthy people from bad luck. They were creating community where wealth was created for and shared by all:
Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. (1 Timothy 6:17-19)
James Cone, considered one the most significant fathers of Black Liberation Theology, also wrote, “It is ironic that America, with its history of injustice to the poor, especially the black man and the Indian, prides itself on being a Christian nation” (Black Theology and Black Power: 50th Anniversary Edition)
Similarly, in his classic book The Gospel of Jesus, The Search for the Original Good News, James M. Robinson reminds us that the historical Jesus gospel was deeply rooted in economic justice envisioning a different type of human society:
[Jesus’] basic issue, still basic today, is that most people have solved the human dilemma for themselves at the expense of everyone else, putting them down so as to stay afloat themselves. This vicious, antisocial way of coping with the necessities of life only escalates the dilemma for the rest of society. (Kindle Location, 134)
This issue goes all the way back to the Hebrew prophets, in a passage that should challenge our culture wars today and that defines the sin of Sodom primarily as about society’s disregard for the poor:
Now this was the sin of your sister Sodom: She and her daughters were arrogant, overfed and unconcerned; they did not help the poor and needy. (Ezekiel 16:49)
Our reading this week tells us that a humble tax collector, a member of a community in Luke’s gospel that was embracing Jesus’ vision of wealth redistribution and poverty elimination, went home justified.
I’ll end this week with James Cone’s timely challenge for each of us at this moment in our nation’s history:
When profits are more important than persons, disastrous results follow for the poor of all colors. It does not matter whether blacks or whites do it. This madness must be opposed. (A Black Theology of Liberation, p. 15)
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. In what ways are you choosing to embrace Jesus’ economic teachings? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on Bluesky, Facebook, Instagram and Meta’s Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts.
Thank you for listening to The Social Jesus Podcast. If you enjoyed this podcast please take a moment to like and subscribe and if the podcast platform you’re using offers this option, please leave us a positive review. This helps others find our podcast as well.
If you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
New Episode of The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 2 Episode 43: The Parable of the Pharisee and the Tax Collector
Luke 18:9-14
“This group, even the more liberal among this group who interpreted all of the Torah through the lens of love and treating others the way they would like to be treated, failed to enter Jesus’ kingdom because of their failure to embrace concrete economic changes in Jesus’ teachings that would have lessened the inequality gap between the rich and the poor of their society. Many Christians think they have arrived at a correct and healthy understanding of the gospel when they conclude that it’s all about love. But love that is indifferent to povety, according the gospels is not enough. If our grand teachings on love do not translate down into a concrete, material difference for the poor, is our gospel really the same as Jesus’? Is it enough for us to declare a gospel of love, the love of God, and how we should love our neighbor if we do not apply that love of neighbor to how we live in relation to wealth inequality, the growing gap between the rich and the poor, and a system that continues to create both great wealth and great poverty.”
Available on all major podcast carriers and at:
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
In Finding Jesus, author Herb Montgomery delves into the profound and often overlooked political dimensions of the gospels. Through meticulous analysis of biblical texts, historical context, and social discourse, this thought-provoking book unveils the gospels’ socio-political, economic teachings as rooted in a profound concern for justice, compassion, and the well-being of the marginalized. The book navigates the intersections between faith and societal justice, presenting a compelling argument for a more socially engaged and transformative Christianity.
Finding Jesus is not just a scholarly exploration; it is a call to action. It challenges readers to reevaluate their understanding of Christianity’s role in public life and to consider how the radical teachings of the gospels can inspire a renewed commitment to justice, equality, and compassion. This book is a must-read for those seeking a deeper understanding of the social implications of Christian faith and a blueprint for building a more just and inclusive society.
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The Rich Man, Lazarus and Justice
We want to take a moment to express our heartfelt gratitude to each and every one of you who supports the work of Renewed Heart Ministries. Your generosity makes it possible for us to continue our mission of love, justice, and compassion—even in a time when ministries like ours are being called to do more with less.
Your support means the world to us. Whether we’re speaking into the broader society or engaging within our faith communities, we remain committed to advocating for a world that is inclusive, just, and safe for all. Your partnership helps keep that vision alive.
From all of us at Renewed Heart Ministries, thank you. We are so deeply grateful for you—and we couldn’t do this work without you.
If you’d like to join them in supporting our work, please go to renewedheartministries.com and click on “Donate.”
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The Rich Man, Lazarus and Justice
Herb Montgomery | September 26, 2025
If you’d like to listen to this week’s article in podcast version click on the image below:
Our reading this week is from the gospel of Luke:
“There was a rich man who was dressed in purple and fine linen and who feasted sumptuously every day. And at his gate lay a poor man named Lazarus, covered with sores, who longed to satisfy his hunger with what fell from the rich man’s table; even the dogs would come and lick his sores. The poor man died and was carried away by the angels to be with Abraham. The rich man also died and was buried. In Hades, where he was being tormented, he looked up and saw Abraham far away with Lazarus by his side. He called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the tip of his finger in water and cool my tongue; for I am in agony in these flames.’ But Abraham said, ‘Child, remember that during your lifetime you received your good things, and Lazarus in like manner evil things; but now he is comforted here, and you are in agony. Besides all this, between you and us a great chasm has been fixed, so that those who might want to pass from here to you cannot do so, and no one can cross from there to us.’ He said, ‘Then, father, I beg you to send him to my father’s house—for I have five brothers—that he may warn them, so that they will not also come into this place of torment.’ Abraham replied, ‘They have Moses and the prophets; they should listen to them.’ He said, ‘No, father Abraham; but if someone goes to them from the dead, they will repent.’ He said to him, ‘If they do not listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead.’” (Luke 16:19-31)
There are three narrative elements that are inescapable about Jesus in this week’s reading. First, the Jesus of Luke’s gospel was a theist, not an atheist. While I believe atheists can follow Jesus’ ethics and values (see here), the Jesus of the story believed in and taught the existence of God. Second, the Jesus of this story often refers to an afterlife. Humanists who do not believe in another life beyond this one can still embrace and promote the ethics in the Jesus story such as the golden rule, nonviolence, and economic justice. The Jesus in the story spoke of things such as laying up “treasure in heaven,” being rewarded at the “resurrection of the righteous,” and the meek “inheriting the earth.” After all, Jesus was a 1st Century Jewish man who lived in a world where these ideas and beliefs were overwhelmingly prevalent. This was the prevalent metaphysical worldview, the water that they swam in. And third, the Jesus of these stories spoke of being rewarded in that afterlife for following his “kingdom” teachings on how we relate to one another now. He spoke of both an intrinsic reward in the present life for the choices we make and another reward in the “age to come” for those who followed his teachings. This week touches on one of those occurrences: the story of the rich man and Lazarus.
This story uses the then-popular belief that the afterlife would include a great reversal. Many teachers used the great reversal trope to value spiritual pursuits in the present, like contrasting the poor scholar of the Torah and rich publican (see J. Jeremias, Parables p. 183). Luke’s Jesus makes his story less a contrast between a scholar and a tax collector and more a universal story of the poor and the rich. The poor don’t have to be Torah scholars to be deserving or for Jesus to critique the economic injustice of Luke’s time.
There are so many little details in this story that have literary importance. In a world where people would have known the names of rich people while poor people would have only been the nameless masses, Luke’s Jesus leaves his rich man nameless but humanizes the poor man by naming him Lazarus. Lazarus is immortalized in the story, and that would have cut across the grain of expectations of the time.
Some details of this story also offer a powerful message about economic justice, critiquing wealth inequality and wealthy people’s immoral disregard of the poor. In the story, the rich man lives in luxury, ignoring Lazarus, a poor man who suffers at his gate. When they die, their fortunes are reversed: Lazarus is comforted in “Abraham’s bosom,” while the rich man is tormented in Hades, another popular Hellenistic idea of what the afterlife might be like when this story was written.
The reversal of Lazarus and the rich man underscores the rich man’s moral failure and indifference. Lazarus wasn’t far away; he was at the rich man’s doorstep. Yet the rich man did nothing to ease his suffering. Over and over again, Jesus’ kingdom teachings taught that when his listeners had more than they needed, their call was to share that surplus with those whose daily needs were going unmet. The parable highlights the grave tragedy of having the ability to ease others’ suffering and instead choosing to ignoring the needs of others. Imagine that the five richest people on the planet could end world hunger forever, and each night they go to bed not doing it.
The story is a call for economic justice. For Jesus, inherently instrinsic to wealth was the responsibility of making sure that very wealth was redistributed more equitably. “Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys” (Luke 12:33). Our reading this week challenges a worldview where people see prosperity as a sign of divine favor, and reminds readers that material comfort can blind them to the suffering around them. The parable also posits that posthumous regret in whatever afterlife there may be comes too late. That regret won’t undo the harm caused by economic apathy. The time to act is today.
In today’s world, where extreme poverty and wealth coexist, this story remains deeply relevant. It calls on individuals and societies to recognize the humanity of the poor, act with compassion, and build systems that reduce inequality—not just out of charity, but out of justice.
Future reversals of reward or punishment in an afterlife can be a strong motivation. I would rather live by a different motivation though. We can choose to be motivated to do the right thing by a deep belief in the value, dignity, and potential of every human being. Unlike moral systems based on afterlife consequences, we can consider the consequences of our actions in this life and choose to ground our ethics in reason, empathy, and a commitment to human welfare. We can choose to improve the conditions of those around us whose needs are not yet being met.
One of the strongest motivations beyond self-concern and afterlife threats is empathy: the ability to understand and share the feelings of others. When we see suffering, we can choose to allow ourselves to be moved not by religious obligation or fear of post mortem punishment, but by a genuine desire to alleviate pain and promote the well-being of those who are suffering now. If we let it, this emotional connection to others can drive us to act with kindness and integrity in this life.
Reason and critical thinking also play a part and are not always easy. Ethical decisions have to be based on evidence, and while reason should be rooted in empathy, it also involves carefully considering the consequences of various options. Doing the right thing often means weighing competing interests and making choices that lead to the greatest good for the greatest number of people. An ethical approach rooted in empathy encourages us to be fair to all who are involved and discourages selfish individualism.
We humans are responsible for each other, here, now, in this life. Whether we appeal to a higher power, an afterlife reversal, or post mortem punishments and rewards, the reality that we all can attest to is that we are accountable for the kind of world each of us helps to shape and create. The question is not what do we want to experience in the afterlife. It’s what kind of world do we want to live in, in this life! We can choose to act ethically if we believe that it is up to us to solve problems like poverty, injustice, and discrimination.
And ultimately this is what it means to live meaningful lives in the present. Doing the right thing contributes to a sense of purpose and personal integrity today. Caring for others and taking responsibility for making sure those around us also have what they need to thrive helps to build a society where we can all flourish through cooperation and a sense of our shared humanity. We are all connected. We are all part of one another.
Lastly, we can choose to do the right thing simply because we care. That is the question: not do we care about whether we will experience reward or punishment in an afterlife, but what kind of human do we want to be now. Do we care about others? Do we care about this world we share together, our home? Is only making sure that we are okay but not being concerned about whether others are too the kind of humans we want to be? How we answer these questions makes all the difference, not for a post mortem reversal, but right now, today.
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. In what ways do you wish our present economic system took better care of the poor? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.wpcomstaging.com/ and clicking donate.
My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on Bluesky, Facebook, Instagram and Meta’s Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts.
Thank you for listening to The Social Jesus Podcast. If you enjoyed this podcast please take a moment to like and subscribe and if the podcast platform you’re using offers this option, please leave us a positive review. This helps others find our podcast as well.
If you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
Season 3, Episode 27: Luke 16:19-31, Lectionary C, Proper 21
Just Talking is a weekly conversation centered on the upcoming weekend’s Gospel lectionary reading. Each discussion explores the text through the lenses of love, inclusion, and social justice.
Our hope is that these conversations will be more than just talking—they’ll be just talking, rooted in justice. And maybe, they’ll inspire you to go beyond just talking and into action.
Whether you preach from the lectionary or are simply curious about the Jesus story from a more progressive, justice-oriented perspective, we invite you to join us.
Herb Montgomery is speaker/director of Renewed Heart Ministries.
This week’s special guest is Alicia Johnston.
Watch at:
New Episode of The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 2 Episode 39: The Rich Man, Lazarus and Justice
Luke 16:19-31
“Future reversals of reward or punishment in an afterlife can be a strong motivation. I would rather live by a different motivation though. We can choose to be motivated to do the right thing by a deep belief in the value, dignity, and potential of every human being. Unlike moral systems based on afterlife consequences, we can consider the consequences of our actions in this life and choose to ground our ethics in reason, empathy, and a commitment to human welfare. We can choose to improve the conditions of those around us whose needs are not yet being met. One of the strongest motivations beyond self-concern and afterlife threats is empathy: the ability to understand and share the feelings of others. When we see suffering, we can choose to allow ourselves to be moved not by religious obligation or fear of post mortem punishment, but by a genuine desire to alleviate pain and promote the well-being of those who are suffering now. If we let it, this emotional connection to others can drive us to act with kindness and integrity in this life.”
Available on all major podcast carriers and at:
https://the-social-jesus-podcast.simplecast.com/episodes/the-rich-man-lazarus-and-justice
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
In Finding Jesus, author Herb Montgomery delves into the profound and often overlooked political dimensions of the gospels. Through meticulous analysis of biblical texts, historical context, and social discourse, this thought-provoking book unveils the gospels’ socio-political, economic teachings as rooted in a profound concern for justice, compassion, and the well-being of the marginalized. The book navigates the intersections between faith and societal justice, presenting a compelling argument for a more socially engaged and transformative Christianity.
Finding Jesus is not just a scholarly exploration; it is a call to action. It challenges readers to reevaluate their understanding of Christianity’s role in public life and to consider how the radical teachings of the gospels can inspire a renewed commitment to justice, equality, and compassion. This book is a must-read for those seeking a deeper understanding of the social implications of Christian faith and a blueprint for building a more just and inclusive society.
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Free Sign Up Here
The Parable of the Dishonest Manager
We want to take a moment to express our heartfelt gratitude to each and every one of you who supports the work of Renewed Heart Ministries. Your generosity makes it possible for us to continue our mission of love, justice, and compassion—even in a time when ministries like ours are being called to do more with less.
Your support means the world to us. Whether we’re speaking into the broader society or engaging within our faith communities, we remain committed to advocating for a world that is inclusive, just, and safe for all. Your partnership helps keep that vision alive.
From all of us at Renewed Heart Ministries, thank you. We are so deeply grateful for you—and we couldn’t do this work without you.
If you’d like to join them in supporting our work, please go to renewedheartministries.com and click on “Donate.”
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The Parable of the Dishonest Manager
Herb Montgomery | September 19, 2025
If you’d like to listen to this week’s article in podcast version click on the image below:
Our reading this week is from the gospel of Luke:
Then Jesus said to the disciples, “There was a rich man who had a manager, and charges were brought to him that this man was squandering his property. So he summoned him and said to him, ‘What is this that I hear about you? Give me an accounting of your management, because you cannot be my manager any longer.’ Then the manager said to himself, ‘What will I do, now that my master is taking the position away from me? I am not strong enough to dig, and I am ashamed to beg. I have decided what to do so that, when I am dismissed as manager, people may welcome me into their homes.’ So, summoning his master’s debtors one by one, he asked the first, ‘How much do you owe my master?’ He answered, ‘A hundred jugs of olive oil.’ He said to him, ‘Take your bill, sit down quickly, and make it fifty.’ Then he asked another, ‘And how much do you owe?’ He replied, ‘A hundred containers of wheat.’ He said to him, /‘Take your bill and make it eighty.’ And his master commended the dishonest manager because he had acted shrewdly; for the children of this age are more shrewd in dealing with their own generation than are the children of light. And I tell you, make friends for yourselves by means of dishonest wealth so that when it is gone, they may welcome you into the eternal homes.
“Whoever is faithful in a very little is faithful also in much; and whoever is dishonest in a very little is dishonest also in much. If then you have not been faithful with the dishonest wealth, a who will entrust to you the true riches? And if you have not been faithful with what belongs to another, who will give you what is your own? No slave can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth.” (Luke 16:1-13)
Our story this week is one that scholars have offered multiple interpretations of. They have spiritualized the story, taken it literally, and sought to apply the story to our context today, but most interpretation give me the feeling that something is being left on the table. One interpretation I find most convincing is by William Herzog in his classic book, Parables as Subversive Speech: Jesus as Pedagogue of the Oppressed. Herzog looks at various parables from the gospels through the lens of the Brazilian educator Paulo Freire’s work Pedagogy of the Oppressed.
With this lens, let’s begin with the context that the manager in this story would have found himself in. Losing his position as a steward and becoming a day laborer means he had fallen from the class of valued a into the ranks of the expendable poor. With only his physical strength to offer, the former steward would stand little chance against seasoned peasants or the surplus sons of village craftsmen who had long been part of the laboring class. Used to regular meals, he will also struggle with an inconsistent food supply and bouts of hunger. As his strength fades, he will eventually be reduced to begging and, like countless others, die from malnutrition and illness. His dismissal from his job as a steward isn’t a result of refusing honest work; it’s effectively a death sentence (see William R. Herzog II, Parables as Subversive Speech: Jesus as Pedagogue of the Oppressed, p. 347).
So the manager comes up with a creative solution:
“The rich man expects that the steward will take his honest graft, but he does not care as long as the steward does his job, produces the expected profits, and keeps the peasants under control. The steward always has to balance his greed against its consequences. He will do well, but he cannot become conspicuous in his consumption. One possible meaning of the verb diaskorpizōn, translated as “wasting,” is “scattering,” or “dispersing”. . .Thus the steward may have indulged in forms of status display and conspicuous consumption inappropriate to his social standing. If he had been accumulating too much and spending it in ways that caused a stir, he could have set himself up for his fall. To engage in this behavior is to dishonor his patron by taking advantage of his position and competing with the master rather than acknowledging his own subservient and dependent position.” (William R. Herzog II, Parables as Subversive Speech: Jesus as Pedagogue of the Oppressed, p. 361)
So what the manager decides to do is adjust the debts of those indebted to his patron and subtractwhatever amount was accounted for his own graft, the manager’s profit. The manager is using what Herzog refers to as the weapons of the weak: Peasant resistance and revolt could also take everyday forms such as dissimulation, false compliance, looting, feigned ignorance, slander, arson, sabotage and more. Because one class is virtually powerless, they have to find ways of resisting their oppressors that don’t subject them to the dangers of open revolt. This is what we see happening in our reading this week: The manager is exposing the system and betraying the graft built into the system.
“He reduces the contracts held by the debtors. Assuming a Jewish setting, the reductions represent the difference between the ostensible value of the contract and the hidden interest contained in it. The hidden interest on oil is 50 percent because oil is a commodity susceptible to adulteration and therefore less secure. The interest rate on wheat is lower (20 percent) because the commodity is easier to assess.” (William R. Herzog II, Parables as Subversive Speech: Jesus as Pedagogue of the Oppressed, p. 366)
The indebted merchants begin to talk among themselves and realized the advantage they’ve gained, something the steward likely claimed credit for. By agreeing to the reduced contracts, they’ve put themselves in the steward’s debt and will owe him a favor in return. In public, however, they will only express gratitude and admiration to their noble and generous patron. When they do, the patron faces a choice: he can accept their praise and keep the steward in his position with the newly negotiated amounts, or he can reject the revised agreements and turn the steward into a martyr.
With these moves, the steward reminds the master of his skill. He is responsible for the master’s accumulation of wealth. I’m not convinced that giving the steward temporary housing is the real goal here. It would only have been a temporary solution. What the steward is aiming for is to preserve his position. To preserve his social status, the master needs a steward who is willing to engage in these kinds of practices, and the steward has done that. Whatever faults he may have, he’s not lazy about looking after the master’s concerns. By his actions, therefore, the steward reminds the master of his value (see William R. Herzog II, Parables as Subversive Speech: Jesus as Pedagogue of the Oppressed, p. 369).
The author of Luke’s gospel takes this story from Jesus and applies another narrative lesson: “Make friends for yourselves by means of dishonest wealth so that when it is gone, they may welcome you into the eternal homes.” Again, I’m not convinced that housing was the steward’s goal in the story, butI can see how it could have been the point of Luke’s gospel. Using wealth created by taking “necessities from the masses to give luxury to the classes” and then using that wealth to create relationships for the kingdom would fit the tactics of the early Jesus movement. This is one of the central themes of the book of Luke as well as its companion book of Acts:
Sell your possessions, and give them to the poor. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. For where your treasure is, there your heart will be also. (Luke 12:33-34)
All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds to all, as any had need. (Acts 2:44-45)
There was not a needy person among them, for as many as owned lands or houses sold them and brought the proceeds of what was sold. They laid it at the apostles’ feet, and it was distributed to each as any had need. (Acts 4:34-35)
The early Jesus movement built community through what was called ‘dishonest wealth.’ It was about forging bonds through shared resources and mutual aid. Even now, this parable whispers through time, urging us to transform the riches of the few into a wealth shared by all, to redistribute wealth not to the few, but for the good of all, and to create a robust common wealth rooted in compassionate, empathetic care for everyone’s needs.
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. What “tools of the powerless” do you use in your own justice work today? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.wpcomstaging.com/ and clicking donate.
My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on Bluesky, Facebook, Instagram and Meta’s Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts.
Thank you for listening to The Social Jesus Podcast. If you enjoyed this podcast please take a moment to like and subscribe and if the podcast platform you’re using offers this option, please leave us a positive review. This helps others find our podcast as well.
If you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
Season 3, Episode 26: Luke 16:1-13, Lectionary C, Proper 20
Just Talking is a weekly conversation centered on the upcoming weekend’s Gospel lectionary reading. Each discussion explores the text through the lenses of love, inclusion, and social justice.
Our hope is that these conversations will be more than just talking—they’ll be just talking, rooted in justice. And maybe, they’ll inspire you to go beyond just talking and into action.
Whether you preach from the lectionary or are simply curious about the Jesus story from a more progressive, justice-oriented perspective, we invite you to join us.
Herb Montgomery is speaker/director of Renewed Heart Ministries.
This week’s special guest is Alicia Johnston.
Watch at:
New Episode of The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 2 Episode 38: The Parable of the Dishonest Manager
Luke 16:1-13
“Our story this week is one that scholars have offered multiple interpretations of. They have spiritualized the story, taken it literally, and sought to apply the story to our context today, but most interpretation give me the feeling that something is being left on the table. One interpretation I find most convincing is by William Herzog in his classic book, Parables as Subversive Speech: Jesus as Pedagogue of the Oppressed. Herzog looks at various parables from the gospels through the lens of the Brazilian educator Paulo Freire’s work Pedagogy of the Oppressed. The early Jesus movement built community through what was called ‘dishonest wealth.’ It was about forging bonds through shared resources and mutual aid. Even now, this parable whispers through time, urging us to transform the riches of the few into a wealth shared by all, to redistribute wealth not to the few, but for the good of all, and to create a robust common wealth rooted in compassionate, empathetic care for everyone’s needs.”
Available on all major podcast carriers and at:
https://the-social-jesus-podcast.simplecast.com/episodes/the-parable-of-the-dishonest-manager
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
In Finding Jesus, author Herb Montgomery delves into the profound and often overlooked political dimensions of the gospels. Through meticulous analysis of biblical texts, historical context, and social discourse, this thought-provoking book unveils the gospels’ socio-political, economic teachings as rooted in a profound concern for justice, compassion, and the well-being of the marginalized. The book navigates the intersections between faith and societal justice, presenting a compelling argument for a more socially engaged and transformative Christianity.
Finding Jesus is not just a scholarly exploration; it is a call to action. It challenges readers to reevaluate their understanding of Christianity’s role in public life and to consider how the radical teachings of the gospels can inspire a renewed commitment to justice, equality, and compassion. This book is a must-read for those seeking a deeper understanding of the social implications of Christian faith and a blueprint for building a more just and inclusive society.
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Free Sign Up Here
Hating One’s Family
We want to take a moment to express our heartfelt gratitude to each and every one of you who supports the work of Renewed Heart Ministries. Your generosity makes it possible for us to continue our mission of love, justice, and compassion—even in a time when ministries like ours are being called to do more with less.
Your support means the world to us. Whether we’re speaking into the broader society or engaging within our faith communities, we remain committed to advocating for a world that is inclusive, just, and safe for all. Your partnership helps keep that vision alive.
From all of us at Renewed Heart Ministries, thank you. We are so deeply grateful for you—and we couldn’t do this work without you.
If you’d like to join them in supporting our work, please go to renewedheartministries.com and click on “Donate.”
Image created by Canva
Hating One’s Family
Herb Montgomery | September 6, 2025
If you’d like to listen to this week’s article in podcast version click on the image below:
Our reading this week is from the gospel of Luke:
Now large crowds were traveling with him; and he turned and said to them, “Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple. Whoever does not carry the cross and follow me cannot be my disciple. For which of you, intending to build a tower, does not first sit down and estimate the cost, to see whether he has enough to complete it? Otherwise, when he has laid a foundation and is not able to finish, all who see it will begin to ridicule him, saying, ‘This fellow began to build and was not able to finish.’ Or what king, going out to wage war against another king, will not sit down first and consider whether he is able with ten thousand to oppose the one who comes against him with twenty thousand? If he cannot, then, while the other is still far away, he sends a delegation and asks for the terms of peace. So therefore, none of you can become my disciple if you do not give up all your possessions.” (Luke 14:25-33)
In my opinion, we would be hard-pressed to find a more dangerous passage in the gospels than the passage we’re reading this week. This passage has been used repeatedly to incite families to reject family members over religious differences. Someone in the family is an atheist? Shun them. Someone in the family believes differently? Label them as the bad apple. And God forbid, a child in an evangelical family realizes they are gay, lesbian, transgender, or bisexual? LGBTQ children in Christian families often face insurmountable challenges, particularly when their identities conflict with their family’s traditional religious beliefs. Many Christian faith communities subscribe to heteronormative values, heteronormative ways to interpret scriptures, and a heteronormative lens through which they navigate the world around them. Our reading this week, in this context, has led countless families to condemn and even reject their LGBTQ children. This rejection may come in the form of emotional distancing, forced conversion therapy, or even disowning, and such experiences can have devastating effects on a child’s mental health and lead to increased risks of depression, anxiety, and suicide. For LGBTQ youth, acceptance at home is crucial. When families choose love over exclusion, they create safe environments where their children can thrive, both in identity and faith. But when families choose to read this week’s passage in a way that affirms their biases and phobias, this passage becomes dangerous.
I have experience with what I’m writing about this week. My own extended family has led group actions against me in my faith community because they view my alliance with LGBTQ folks as heretical.
But Luke’s context is not choosing one’s religion or faith over loving and affirming a family member. The context is choosing justice and inclusion even when your privileged family rejects you for doing so. This passage is about times when standing up for those being rejected and shunned causes division from those who reject and shun others:
“I came to bring fire to the earth, and how I wish it were already kindled! I have a baptism with which to be baptized, and what stress I am under until it is completed! Do you think that I have come to bring peace to the earth? No, I tell you, but rather division! From now on five in one household will be divided, three against two and two against three; they will be divided:
father against son
and son against father,
mother against daughter
and daughter against mother,
mother-in-law against her daughter-in-law
and daughter-in-law against mother-in-law . . . ” (Luke 12:49-56, NRSV)
These verses describe division but it’s the kind of division caused when someone is standing up for the vulnerable and marginalized and receive negative pushback as a result. The passage encourages standing up for justice, compassion and the wellbeing of all, even if that brings you into conflict with others you have a relationship with, and even if that relationship is family. (For more, read When Justice Means Division.)
Combine this lesson with the other theme in Luke’s gospel: that family means something very different in Jesus’ society than it has come to mean in ours. Long before our hyper-individualistic, self-reliant form of capitalism, Jesus’ society had an economic system that revolved around the family. This is one reason why widows and fatherless children were so vulnerable to harm: in a patriarchal system, their economic survival depended on them being part of a family and the mutual resource sharing that their family represented (see Lamentations 5:3 and Caring for Those Outside the Tribe).
Luke 14 isn’t about hating family as we think about family today. It is about economics. Jesus wasn’t against family, but was critiquing the economic system of his day. Jesus called his followers away from the family-based economic system that harmed widows and fatherless children who had lost their patriarch, and pointed them to a community-based economic system rooted in access and acceptance, one where social safety nets took care of all in need whether they were family or not. In our passage this week, Jesus is calling his listeners to value their commitment to justice, inclusion, and equity above their commitment to their system of economic survival through family.
In Ched Myers’ book Binding the Strong Man: A Political Reading of Mark’s Story of Jesus, Myers writes, “Among members of a family, goods and services were freely given (full reciprocity)” (p. 48). Members of a clan or family would often give each other help, care, and gifts, but they also balanced giving with receiving. Members balanced reciprocity: receiving help and being expected to serve the family’s needs as well. In our reading this week, Jesus is calling his audience to stand with justice even when that stance potentially jeopardizes their connection to a family that is powerful, propertied, and privileged.
What I wish our reading this week did not include is the word “hate.” Jesus declares, “If anyone comes to me and does not hate father and mother, wife and children, brothers and sisters—yes, even their own life—such a person cannot be my disciple.” At first glance, this statement is shocking and appears contradictory to Jesus’ message of love and parental honor. However, many Biblical scholars and theologians interpret the phrase not as a literal command to hate, but as a Semitic expression of comparison.
In the cultural and linguistic context of the time, the word “hate” was often used hyperbolically to emphasize preference or priority, not emotional hostility. Jesus is making a radical claim: that loyalty to social justice must come before all other allegiances including the closest of human relationships, especially if those relationships offer us a level of privilege. It’s a call to total commitment where discipleship demands putting justice, love, compassion, and equity above every other cherished bond.
This teaching reflects the high cost of following Jesus’ vision for a safe, compassionate, just home for everyone in a world opposed to such. Jesus often warned that discipleship would divide families (cf. Luke 12:49-59), not because of hatred, but because devotion to him and his vision of a just society could lead to social and relational conflict. The “hatred” that Jesus references is therefore symbolic: it represents willingness to forsake all for the sake of the gospel.
Ultimately, the phrase challenges those on the side of justice to evaluate their priorities and confront the cost of true discipleship. It is not about rejecting family, but radically reordering love and loyalty and making justice, equity, compassion, and safety for all the supreme focus. In this light, the phrase becomes a powerful statement of commitment to a more just world in the face of potential rejection by a family upon whom our survival depends. It’s not a statement of cruelty or a call to reject family members if they don’t align with our religious beliefs. This difference may seem subtle, but it makes a world of difference in the work of justice.
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. In what ways have you chosen to prioritize justice in your own life? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on Bluesky, Facebook, Instagram and Meta’s Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts.
Thank you for listening to The Social Jesus Podcast. If you enjoyed this podcast please take a moment to like and subscribe and if the podcast platform you’re using offers this option, please leave us a positive review. This helps others find our podcast as well.
You can watch our YouTube show each week called “Just Talking”. Each week, Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and social justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking. If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking.
Please Like, Subscribe, hit the Notification button, and leave us a comment.
And if you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
New Episode of The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 2 Episode 36: Hating One’s Family
Luke 14:25-33
“Luke’s context is not choosing one’s religion or faith over loving and affirming a family member. The context is choosing justice and inclusion even when your privileged family rejects you for doing so. This passage is about times when standing up for those being rejected and shunned causes division from those who reject and shun others. Jesus often warned that discipleship would divide families (cf. Luke 12:49-59), not because of hatred, but because devotion to him and his vision of a just society could lead to social and relational conflict. The “hatred” that Jesus references is therefore symbolic: it represents willingness to forsake all for the sake of a more just, present world. Ultimately, the phrase challenges those on the side of justice to evaluate their priorities and confront the cost of true discipleship. It is not about rejecting family, but radically reordering love and loyalty and making justice, equity, compassion, and safety for all the supreme focus. In this light, this hyperbolic phrase becomes a powerful statement of commitment to a more just world in the face of potential rejection by a family upon whom our survival depends. It’s not a statement of cruelty or a call to reject family members if they don’t align with our religious beliefs. This difference may seem subtle, but it makes a world of difference in the work of justice.”
Available on all major podcast carriers and at:
https://the-social-jesus-podcast.simplecast.com/episodes/hating-ones-family
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
In Finding Jesus, author Herb Montgomery delves into the profound and often overlooked political dimensions of the gospels. Through meticulous analysis of biblical texts, historical context, and social discourse, this thought-provoking book unveils the gospels’ socio-political, economic teachings as rooted in a profound concern for justice, compassion, and the well-being of the marginalized. The book navigates the intersections between faith and societal justice, presenting a compelling argument for a more socially engaged and transformative Christianity.
Finding Jesus is not just a scholarly exploration; it is a call to action. It challenges readers to reevaluate their understanding of Christianity’s role in public life and to consider how the radical teachings of the gospels can inspire a renewed commitment to justice, equality, and compassion. This book is a must-read for those seeking a deeper understanding of the social implications of Christian faith and a blueprint for building a more just and inclusive society.
Are you getting all of RHM’s Free Resources?
Free Sign Up Here
Bending Our World’s Arc Toward Justice
We want to take a moment to express our heartfelt gratitude to each and every one of you who supports the work of Renewed Heart Ministries. Your generosity makes it possible for us to continue our mission of love, justice, and compassion—even in a time when ministries like ours are being called to do more with less.
Your support means the world to us. Whether we’re speaking into the broader society or engaging within our faith communities, we remain committed to advocating for a world that is inclusive, just, and safe for all. Your partnership helps keep that vision alive.
From all of us at Renewed Heart Ministries, thank you. We are so deeply grateful for you—and we couldn’t do this work without you.
If you’d like to join them in supporting our work, please go to renewedheartministries.com and click on “Donate.”
Image created by Canva
Bending Our World’s Arc Toward Justice
Herb Montgomery | August 8, 2025
If you’d like to listen to this week’s article in podcast version click on the image below:
Our reading this week is from the gospel of Luke:
“Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom. Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. For where your treasure is, there your heart will be also.
Be dressed for action and have your lamps lit; be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him as soon as he comes and knocks. Blessed are those slaves whom the master finds alert when he comes; truly I tell you, he will fasten his belt and have them sit down to eat, and he will come and serve them. If he comes during the middle of the night, or near dawn, and finds them so, blessed are those slaves.
But know this: if the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into. You also must be ready, for the Son of Man is coming at an unexpected hour.” (Luke 12:32-40, NRSV)
Luke 12 is one of my favorite chapters in the gospels. It spells out how Luke understood Jesus’ economic vision for a human society under the reign of God. It’s a world where everyone has enough to thrive and no one is hoarding more than they need while others have needs that their community is not meeting. The original audiences would have thought of the Torah’s stories of the ancient Israelites receiving enough manna each day in the wilderness.
This passage begins with the pleasure of God in creating a society like this and inviting each of us into it. Then we encounter its economic foundation. People that have more than they need will sell their superfluous possessions—in this context, farm lands stolen through predatory debt and default—and give to those their economic system had plunged into poverty. The word the NRSV uses for what they should give is “alms.” Alms used to mean money or food given to poor people. Jesus here is describing a community of resource-sharing, giving, and a commitment to making sure everyone is taken care of. It’s a community founded on a more just distribution of the wealth that had been created by the unjust economic system they already had. Scholar James Robinson describes it in his book The Gospel of Jesus: In Search of the Original Good News. We read from this book last week:
“The human dilemma is, in large part, that we are each other’s fate. We become the tool of evil that ruins another person as we look out for ourselves, having long abandoned any youthful idealism we might once have cherished. But if we each would cease and desist from pushing the other down to keep ourselves up, then the vicious cycle would be broken. Society would become mutually supportive rather than self-destructive. This is what Jesus was up to. Jesus’ message was simple, for he wanted to cut straight through to the point: trust God to look out for you by providing people who will care for you, and listen to him when he calls on you to provide for them. God is somebody you can trust, so give it a try.” (James M. Robinson, The Gospel of Jesus: In Search of the Original Good News, Kindle Edition Loc. 58)
On the next page Robinson continues:
“Put in language derived from his sayings: I am hungry because you hoard food. You are cold because I hoard clothing. Our dilemma is that we all hoard supplies in our backpacks and put our trust in our wallets! Such ‘security”’ should be replaced by God reigning, which means both what I trust God to do (to activate you to share food with me) and what I hear God telling me to do (to share clothes with you). We should not carry money while bypassing the poor or wear a backpack with extra clothes and food while ignoring the cold and hungry lying in the gutter. This is why the beggars, the hungry, the depressed are fortunate: God, that is, those in whom God rules, those who hearken to God, will care for them. The needy are called upon to trust that God’s reigning is there for them (‘Theirs is the kingdom of God”’).” (James M. Robinson, The Gospel of Jesus: In Search of the Original Good News, Kindle Edition. Loc 71)
The early Jesus followers grasped these gospel truths and sought to put them into practice:
All the believers were together and had everything in common. They sold property and possessions to give to anyone who had need. (Acts 2:44-45)
With great power the apostles continued to testify to the resurrection of the Lord Jesus. And God’s grace was so powerfully at work in them all that there were no needy persons among them. For from time to time those who owned land or houses sold them, brought the money from the sales and put it at the apostles’ feet, and it was distributed to anyone who had need. (Acts 4:33-35)
Next, Luke’s Jesus shares a story about expectation and preparedness in the context of the unjust and unjustifiable practice of slavery. The original audience would have heard this story as being about restoring the reign of God, God’s just future. Today many sectors of Christians typically interpret this passage about Jesus’ second advent . But the original audience for this story would have heard this story through a different filter.
The Hebrew prophets spoke of their God as having abandoned the people as a result of societal abuses and injustices toward vulnerable people.
“I will forsake my house, abandon my inheritance; I will give the one I love into the hands of her enemies.” (Jeremiah 12:7)
But if their society would return to justice, their God would also return to them and their temple:
“I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come,” says the LORD Almighty. (Malachi 3:1)
The underlying theme of Jesus’ story in our reading is that the coming of the kingdom, Jesus’ vision for human community, could come at any moment, so stay ready. This reminds me of the clarion call often given today to “stay woke.” Don’t allow yourself to be acculturated to injustice. Don’t let yourself become desensitized to the suffering of those being presently harmed. Don’t let inequity, corruption, and brutality become normalized.
It is interesting to me that both last week’s and this week’s readings have us praying for and being prepared for the kingdom to arrive at some unexpected time in the future. This week’s reading also uses the figure of the Son of Man. The Son of Man was a liberating agent from imperial injustice, oppression, and violence in the apocalyptic chapter of Daniel 7. Calling us to look for these events in the future is a change in the Jesus story from those passages where Jesus announces that the kingdom had arrived or that the time had come.
Given that Luke was most likely written not only after Jesus’ crucifixion but also after the Romans razed the temple in Jerusalem in 70 C.E., it would be much easier to call people to be ready for the kingdom. It would be much easier to tell them that it was still coming than that it had already arrived. Honestly, 2,000 years later, not much about that has changed. But I’m reminded of Dr. Martin Luther King’s vision of the moral universe as a long arc bending toward justice. We must also remember that the arc doesn’t bend toward justice automatically. If the universe’s arc is going to bend toward justice, we’re going to have to bend it that way. And that may explain the change in the gospels’ language: the people were still in the ashes of imperial violence with Jesus’ execution and Jerusalem’s destruction.
That famous arc of justice requires deliberate and courageous efforts from those who choose to stand on the side of equity, compassion, and truth. Choosing to bend that arc toward justice is an act of hope, and also one of resistance. It means refusing to accept the world as it is and daring to imagine a world as it could be—a world where all people are treated with dignity, where systems serve the vulnerable, and where peace is rooted in justice or fairness.
This choice is not always easy. Especially right now, when we are witnessing so many caving to injustice and bowing the knee for expediency. Choosing justice may cost us comfort, popularity, or privilege. But it is a path that gives life deeper meaning. It invites us to be co-creators of a more just and loving society. Whether we are advocating for racial equity, economic fairness, gender and LGBTQ inclusion, or environmental stewardship, each small act of justice matters. Every word spoken, every protest joined, every policy challenged adds weight to the arc’s bend. History honors those who didn’t wait for justice to arrive, but who helped carry it forward. That choice—to act—is always ours.
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. How do you choose to bend our universe’s moral arc toward justice in your own life? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on Bluesky, Facebook, Instagram and Meta’s Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts.
Thank you for listening to The Social Jesus Podcast. If you enjoyed this podcast please take a moment to like and subscribe and if the podcast platform you’re using offers this option, please leave us a positive review. This helps others find our podcast as well.
You can watch our YouTube show each week called “Just Talking”. Each week, Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and social justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking. If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking.
Please Like, Subscribe, hit the Notification button, and leave us a comment.
And if you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
New Episode of “Just Talking” Now Online!
Lectionary Readings in the context of Love, Inclusion, & Social Justice
Season 3, Episode 23: Luke 12.32-40. Lectionary C, Proper 14
Bending Our World’s Moral Arc Toward Justice
Each week, we’ll discuss the gospel lectionary reading for the upcoming weekend in the context of love, inclusion, and justice. We hope that our talking will be “just” talking (as in justice) and that we’ll be inspired to do more than “just talking” during our brief conversations each week.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out.
New Episode of The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 2 Episode 32: Bending Our World’s Moral Arc Toward Justice
Luke 12:32-40
“That famous arc of justice requires deliberate and courageous efforts from those who choose to stand on the side of equity, compassion, and truth. Choosing to bend that arc toward justice is an act of hope, and also one of resistance. It means refusing to accept the world as it is and daring to imagine a world as it could be—a world where all people are treated with dignity, where systems serve the vulnerable, and where peace is rooted in justice or fairness.This choice is not always easy. Especially right now, when we are witnessing so many caving to injustice and bowing the knee for expediency. Choosing justice may cost us comfort, popularity, or privilege. But it is a path that gives life deeper meaning. It invites us to be co-creators of a more just and loving society. Whether we are advocating for racial equity, economic fairness, gender and LGBTQ inclusion, or environmental stewardship, each small act of justice matters. Every word spoken, every protest joined, every policy challenged adds weight to the arc’s bend. History honors those who didn’t wait for justice to arrive, but who helped carry it forward. That choice—to act—is always ours.”
Available on all major podcast carriers and at:
https://the-social-jesus-podcast.simplecast.com/episodes/bending-our-worlds-moral-arc-toward-justice
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
In Finding Jesus, author Herb Montgomery delves into the profound and often overlooked political dimensions of the gospels. Through meticulous analysis of biblical texts, historical context, and social discourse, this thought-provoking book unveils the gospels’ socio-political, economic teachings as rooted in a profound concern for justice, compassion, and the well-being of the marginalized. The book navigates the intersections between faith and societal justice, presenting a compelling argument for a more socially engaged and transformative Christianity.
Finding Jesus is not just a scholarly exploration; it is a call to action. It challenges readers to reevaluate their understanding of Christianity’s role in public life and to consider how the radical teachings of the gospels can inspire a renewed commitment to justice, equality, and compassion. This book is a must-read for those seeking a deeper understanding of the social implications of Christian faith and a blueprint for building a more just and inclusive society.
Are you getting all of RHM’s Free Resources?
Free Sign Up Here
The Moral Dilemma and Challenge of Wealth
We want to take this moment to express our heartfelt gratitude to all of our supporters for your support of Renewed Heart Ministry’s work of love, justice, and compassion. At a time when ministries like ours are being asked to achieve more with fewer resources, your support is so deeply appreciated, and we want to simply say thank you. Whether in our larger society or within our local faith communities, Renewed Heart Ministries remains committed to advocating for change, working towards a world that is inclusive, just, and safe for everyone, and being a source of love. From all of us here at Renewed Heart Ministries, thank you for your generous support.
We deeply appreciate you.
If you’d like to join them in supporting our work, please go to renewedheartministries.com and click on “Donate.”
Image created by Canva
The Moral Dilemma and Challenge of Wealth
Herb Montgomery | August 1, 2025
If you’d like to listen to this week’s article in podcast version click on the image below:
Our reading this week is from the gospel of Luke:
Someone in the crowd said to him, “Teacher, tell my brother to divide the inheritance with me.”
Jesus replied, “Man, who appointed me a judge or an arbiter between you?” Then he said to them, “Watch out! Be on your guard against all kinds of greed; life does not consist in an abundance of possessions.”
And he told them this parable: “The ground of a certain rich man yielded an abundant harvest. He thought to himself, ‘What shall I do? I have no place to store my crops.’ “Then he said, ‘This is what I’ll do. I will tear down my barns and build bigger ones, and there I will store my surplus grain. And I’ll say to myself, “You have plenty of grain laid up for many years. Take life easy; eat, drink and be merry.” ’ “But God said to him, ‘You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?’
“This is how it will be with whoever stores up things for themselves but is not rich toward God.” (Luke 12:13-21)
In this passage, social location matters. Inheritance was an argument for the wealthy elites, and in Jesus’ time there was no middle class. There were wealthy elites and the poor. And in the gospel stories, Jesus emerged in Galilee as a prophet of the poor.
Consider how each synoptic gospel connects Jesus not to the wealthy but to the poor.
Jesus looked at him and loved him. “One thing you lack,” he said. “Go, sell everything you have and give to the poor . . . (Mark 10:21)
Calling his disciples to him, Jesus said, “Truly I tell you, this poor widow has put more into the treasury than all the others. (Mark 12:43)
“Blessed are the poor in spirit,
for theirs is the kingdom of heaven. (Matthew 5:3)
the good news is proclaimed to the poor. (Matthew 11:5)
Jesus answered, “If you want to be perfect, go, sell your possessions and give to the poor . . . (Matthew 19:21)
“The Spirit of the Lord is on me,
because he has anointed me
to proclaim good news to the poor (Luke 4:18)
Looking at his disciples, he said:
“Blessed are you who are poor,
for yours is the kingdom of God. (Luke 6:20)
So he replied to the messengers, “Go back and report to John what you have seen and heard: The good news is proclaimed to the poor. (Luke 7:22)
But now as for what is inside you—be generous to the poor, and everything will be clean for you. (Luke 11:41)
Sell your possessions and give to the poor (Luke 12:33)
But when you give a banquet, invite the poor (Luke 14:13)
When Jesus heard this, he said to him, “You still lack one thing. Sell everything you have and give to the poor (Luke 18:22)
But Zacchaeus stood up and said to the Lord, “Look, Lord! Here and now I give half of my possessions to the poor . . . Today salvation has come to this house (Luke 19:8-9)
He also saw a poor widow put in two very small copper coins. “Truly I tell you,” he said, “this poor widow has put in more than all the others. (Luke 21:2-3)
These texts place Jesus on the side of the poor. Jesus, as a prophet of the poor, tells a story about the meaninglessness of hoarding wealth. To what end was all this man’s wealth hoarded? James Robertson, commenting on Jesus’ teaching of wealth redistribution and resource sharing, writes:
“The human dilemma is, in large part, that we are each other’s fate. We become the tool of evil that ruins another person as we look out for ourselves, having long abandoned any youthful idealism we might once have cherished. But if we each would cease and desist from pushing the other down to keep ourselves up, then the vicious cycle would be broken. Society would become mutually supportive rather than self-destructive. This is what Jesus was up to. Jesus’ message was simple, for he wanted to cut straight through to the point: trust God to look out for you by providing people who will care for you, and listen to him when he calls on you to provide for them. God is somebody you can trust, so give it a try.” (James M. Robinson, The Gospel of Jesus: In Search of the Original Good News, Kindle Edition Loc. 58)
Robinson continues:
“Put in language derived from his sayings: I am hungry because you hoard food. You are cold because I hoard clothing. Our dilemma is that we all hoard supplies in our backpacks and put our trust in our wallets! Such ‘security’ should be replaced by God reigning, which means both what I trust God to do (to activate you to share food with me) and what I hear God telling me to do (to share clothes with you). We should not carry money while bypassing the poor or wear a backpack with extra clothes and food while ignoring the cold and hungry lying in the gutter. This is why the beggars, the hungry, the depressed are fortunate: God, that is, those in whom God rules, those who hearken to God, will care for them. The needy are called upon to trust that God’s reigning is there for them (‘Theirs is the kingdom of God”’).” (James M. Robinson, The Gospel of Jesus: In Search of the Original Good News, Kindle Edition. Loc 71)
These words give us much to think about. Robinson evaluates Jesus’ teachings by what happens in the early church when Christians tried to put them into practice. Notice the result: “There were no needy persons among them.” The early Jesus movement had accomplished the goal of these ancient stories: they eliminated poverty in their midst.
“All the believers were one in heart and mind. No one claimed that any of their possessions was their own, but they shared everything they had. With great power the apostles continued to testify to the resurrection of the Lord Jesus. And God’s grace was so powerfully at work in them all that there were no needy persons among them. For from time to time those who owned land or houses sold them, brought the money from the sales and put it at the apostles’ feet, and it was distributed to anyone who had need.” (Acts 4:32-35)
Over and over again in the gospels, Jesus places hoarding one’s wealth in tension with sharing it with others:
“No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money. (Matthew 6:24)
“No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.” (Luke 16:13)
Being “rich toward God” doesn’t mean giving all your money to religious institutions. It means using your means to mitigate the suffering of the others with whom we share this world as our home. We live in a system today that creates both wealth and poverty. As that economic system continues, the gap between the two classes continues to expand. Wealth, when viewed through the lens of compassion and responsibility, can be very powerfully shared for advancing human dignity and well-being. In a world where inequality continues to deepen and many struggle to meet basic needs, those who have access to financial resources are uniquely called to be agents of healing and justice. Using wealth to help others is not just an act of charity—it is a moral imperative that affirms our shared humanity.
At its best, wealth can serve as a bridge between abundance and need. It can fund education for children who might otherwise go without schooling, provide clean water for communities where it is scarce, support healthcare systems, build affordable housing, and sustain efforts to address climate change and systemic poverty. These are not merely abstract goals; they represent real lives changed, futures made possible, and hope restored.
And using wealth for the good of others requires more than good intentions—it also calls for intentionality, humility, and equity. True generosity listens before it gives. It involves understanding the needs of communities rather than imposing one-size-fits-all solutions. It resists the temptation to give in ways that perpetuate or preserve power imbalances. Instead, it seeks to empower, to lift up, and to restore dignity.
Faith traditions, moral philosophies, and humanitarian values all speak to the sacred responsibility that comes with wealth. Jesus taught that to love one’s neighbor means to meet their needs—not out of guilt, or duty, but out of genuine care. The Hebrew prophets cried out for justice, not just charity. Across cultures, the wise and ethical have consistently called upon those with means to see their wealth not as an end in itself, but as a resource for the greater good.
In practical terms, this might mean supporting local organizations doing transformative work, investing in sustainable enterprises that uplift communities, or simply being present and generous in the lives of neighbors, friends, and strangers. It also includes advocating for fairer systems that redistribute opportunity and reduce barriers.
In the end, wealth is not measured by how much we can accumulate, but by how much good it enables in our lives and others’. This is what it may mean to be rich toward God. It means being rich toward our fellow humans. When we use what we have to love, to serve, and to repair the world around us, we step into a deeper purpose—one that honors both the giver and the receiver.
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. What would sharing wealth rather than hoarding wealth look like in our society today? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on Bluesky, Facebook, Instagram and Meta’s Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts.
Thank you for listening to The Social Jesus Podcast. If you enjoyed this podcast please take a moment to like and subscribe and if the podcast platform you’re using offers this option, please leave us a positive review. This helps others find our podcast as well.
You can watch our YouTube show each week called “Just Talking”. Each week, Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and social justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking. If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking.
Please Like, Subscribe, hit the Notification button, and leave us a comment.
And if you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
New Episode of “Just Talking” Now Online!
Lectionary Readings in the context of Love, Inclusion, & Social Justice
Season 3, Episode 22: Luke 12.13-21. Lectionary C, Proper 13
The Moral Dilemma and Challenge of Wealth
Each week, we’ll discuss the gospel lectionary reading for the upcoming weekend in the context of love, inclusion, and justice. We hope that our talking will be “just” talking (as in justice) and that we’ll be inspired to do more than “just talking” during our brief conversations each week.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out.
New Episode of The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 2 Episode 31: The Moral Dilemma and Challenge of Wealth
Luke 12:13-21
“Faith traditions, moral philosophies, and humanitarian values all speak to the sacred responsibility that comes with wealth. Jesus taught that to love one’s neighbor means to meet their needs—not out of guilt, or duty, but out of genuine care. The Hebrew prophets cried out for justice, not just charity. Across cultures, the wise and ethical have consistently called upon those with means to see their wealth not as an end in itself, but as a resource for the greater good. In the end, wealth, especially gained in an economic system such as our present one, is not measured by how much we can accumulate, but by how much good it enables in our lives and others’. This is what it may mean to be rich toward God. It means being rich toward our fellow humans. When we use what we have to love, to serve, and to repair the world around us, we step into a deeper purpose—one that honors both the giver and the receiver.”
Available on all major podcast carriers and at:
https://the-social-jesus-podcast.simplecast.com/episodes/the-moral-dilemma-and-challenge-of-wealth
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
In Finding Jesus, author Herb Montgomery delves into the profound and often overlooked political dimensions of the gospels. Through meticulous analysis of biblical texts, historical context, and social discourse, this thought-provoking book unveils the gospels’ socio-political, economic teachings as rooted in a profound concern for justice, compassion, and the well-being of the marginalized. The book navigates the intersections between faith and societal justice, presenting a compelling argument for a more socially engaged and transformative Christianity.
Finding Jesus is not just a scholarly exploration; it is a call to action. It challenges readers to reevaluate their understanding of Christianity’s role in public life and to consider how the radical teachings of the gospels can inspire a renewed commitment to justice, equality, and compassion. This book is a must-read for those seeking a deeper understanding of the social implications of Christian faith and a blueprint for building a more just and inclusive society.
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Peace Through Justice Doesn’t Need A War Horse
We want to take this moment to express our heartfelt gratitude to all of our supporters for your support of Renewed Heart Ministry’s work of love, justice, and compassion. At a time when ministries like ours are being asked to achieve more with fewer resources, your support is so deeply appreciated, and we want to simply say thank you. Whether in our larger society or within our local faith communities, Renewed Heart Ministries remains committed to advocating for change, working towards a world that is inclusive, just, and safe for everyone, and being a source of love. From all of us here at Renewed Heart Ministries, thank you for your generous support. We deeply appreciate you.
If you’d like to join them in supporting our work, please go to renewedheartministries.com and click on “Donate.”
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Peace Through Justice Doesn’t Need A War Horse
Herb Montgomery; April 11, 2025
If you’d like to listen to this week’s article in podcast version click on the image below:
Our reading this week is from the gospel of Luke:
After Jesus had said this, he went on ahead, going up to Jerusalem. As he approached Bethphage and Bethany at the hill called the Mount of Olives, he sent two of his disciples, saying to them, “Go to the village ahead of you, and as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here. If anyone asks you, ‘Why are you untying it?’ say, ‘The Lord needs it.’ ”
Those who were sent ahead went and found it just as he had told them. As they were untying the colt, its owners asked them, “Why are you untying the colt?”
They replied, “The Lord needs it.”
They brought it to Jesus, threw their cloaks on the colt and put Jesus on it. As he went along, people spread their cloaks on the road.
When he came near the place where the road goes down the Mount of Olives, the whole crowd of disciples began joyfully to praise God in loud voices for all the miracles they had seen:
“Blessed is the king who comes in the name of the Lord!”
“Peace in heaven and glory in the highest!”
Some of the Pharisees in the crowd said to Jesus, “Teacher, rebuke your disciples!” “I tell you,” he replied, “if they keep quiet, the stones will cry out.” (Luke 19:28-40)
There are many ways to achieve social and political peace. The most popular means empire has used historically is military force. If your military might is great enough, you can keep the peace through the mere threat of reprisal.
Jesus offered a different path to peace: peace born of distributive justice. Distributive justice is the fair allocation of resources, opportunities, and benefits within a society. It is fairness in the distribution of goods and services as well as the burdens of the work it takes to create those goods and services. Distributive justice takes into account each individual’s needs and contributions, and seeks to balance both with the broader goals of social good and common thriving. When society experiences the fair and just distribution of rights and resources, peace is the result.
This is the kind of peace envisioned by the Hebrew prophets:
Everyone will sit under their own vine
and under their own fig tree,
and no one will make them afraid,
for the LORD Almighty has spoken. (Micah 4:4)
In the context of our reading this week, Rome practiced the kind of peace born instead out of military might and fear of reprisal after insurrection. When Rome would conquer a territory, the military general would enter the conquered city on a war stallion or steed, leading a military processional and sometimes even parading conquered soldiers in tow.
But again, the Hebrew prophets envisioned a different kind of peace: peace that is born not through military might but by the spirit of justice. In Zechariah we read:
So he said to me, “This is the word of the LORD to Zerubbabel: ‘Not by might nor by power, but by my Spirit,’ says the LORD Almighty.” (Zechariah 4:6)
In chapter 9, Zechariah contrasts the typical military processional image with Jerusalem’s king bringing liberation and peace in such a way that military warhorses are not needed. This kind of peace isn’t rooted in military might at all.
But I will encamp at my temple
to guard it against marauding forces.
Never again will an oppressor overrun my people,
for now I am keeping watch.
Rejoice greatly, Daughter Zion!
Shout, Daughter Jerusalem!
See, your king comes to you,
righteous and victorious,
lowly and riding on a donkey,
on a colt, the foal of a donkey.
I will take away the chariots from Ephraim
and the warhorses from Jerusalem,
and the battle bow will be broken.
He will proclaim peace to the nations.
His rule will extend from sea to sea
and from the River to the ends of the earth. (Zechariah 9:8-10)
The authors of the gospels, beginning with Mark and repeated by each successive canonical gospel afterward, pick up this imagery of peace through distributive justice from the Hebrew prophets. Each of them associates the peace of Jesus unlike the Pax Romana’s military might with the peace that comes through making sure everyone has enough to thrive.
It is also interesting to note that our story this week begins Jesus’ entry into Jerusalem in Zechariah-like fashion in the Mount of Olives. Zechariah explains that the liberation that would come for Jerusalem would begin at the Mount of Olives:
Then the LORD will go out and fight against those nations, as he fights on a day of battle. On that day his feet will stand on the Mount of Olives, east of Jerusalem . . . (Zechariah 14:3-4)
In the years leading up to the Jewish Roman War in the late 60s C.E., the Mount of Olives was a wildly popular site of liberation rallies and starting location for insurrections against Rome because of those words in Zechariah.
The gospel authors have Jesus begin his ride here to tie his entrance to the people’s hope of liberation. The gospel authors even include the liberation cry of the psalmist in Psalm 118:25-26:
“LORD, save us! [Hosanna] LORD, grant us success! [Hosanna] Blessed is he who comes in the name of the LORD. From the house of the LORD [the temple] we bless you.”
The authors of the gospels tap into all of this cultural liberation symbolism in our story this week. But Jesus’ peace and liberation will not come through Jesus leading a stronger military force against Rome’s military forces, but through the holistic and intrinsic work of a distributive justice so powerful, so pervasive, so stable, that it doesn’t require a war steed. It requires nothing more than a colt.
Both Marcus Borg and John Dominic Crossan write of these contrasting paths to peace (military might versus distributive justice) in their classic volume The First Christmas. Concerning the futility of the kind of peace established through military violence they write:
“The terrible truth is that our world has never established peace through victory. Victory establishes not peace, but lull. Thereafter, violence returns once again, and always worse than before. And it is that escalator violence that then endangers our world.” (Marcus J.Borg and John Dominic Crossan, The First Christmas: What the Gospels Really Teach About Jesus’s Birth, p. 166)
The kind of peace brought through military violence is temporary. The kind of peace that comes from everyone having what they need to thrive is lasting. This is why the Hebrew prophets also speak of this kind of peace lasting “forever”:
Of the greatness of his government and peace
there will be no end.
He will reign on David’s throne
and over his kingdom,
establishing and upholding it
with justice and righteousness
from that time on and forever. (Isaiah 9:7)
Where does this leave us today?
Today the way our global propertied, powerful and privileged elites seek to keep peace is through military might. But what if we sought a world where everyone had enough instead? What would that kind of global community look like? And if the global community is too large for us to try and imagine right now, let’s start closer. What would our local communities look like if each person simply had enough to thrive and we all were committed to making sure we were taking care of each other?
The late Pope John Paul II is just one example of so many who have called for this kind of peace in recent history. On the 1981 World Day for Peace, he stated, “Let us not await the peace of the balance of terror. Let us not accept violence as the way to peace. Let us instead begin by respecting true freedom: the resulting peace will be able to satisfy the world’s expectations; for it will be a peace built on justice, a peace founded on the incomparable dignity of the free human being.” On the 1998 World Day for Peace, he said, “From the justice of each comes peace for all.” And again on the 2002 World Day for Peace he reinforced the message: “No peace without justice.”
Today, as in the time of Jesus, there are two philosophies of peace in our world. One says, “If you want peace, prepare for war.” The other says, “If you want peace, work for justice.” As MLK and so many other justice workers have rightly reminded us, true peace is not just the absence of conflict, but also the pursuit of fairness and equality for all. It is with peace through justice that the gospel authors align the work and ministry of Jesus. This is why I believe Jesus enters Jerusalem for the last time to protest in the Temple for economic justice on the back of a young donkey. Because peace through justice doesn’t need a war horse.
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. What does distributive justice mean to you? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on Bluesky, Facebook, Instagram and Meta’s Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts.
Thank you for listening to The Social Jesus Podcast. If you enjoyed this podcast please take a moment to like and subscribe and if the podcast platform you’re using offers this option, please leave us a positive review. This helps others find our podcast as well.
You can watch our YouTube show each week called “Just Talking”. Each week, Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and social justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking. If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking.
Please Like, Subscribe, hit the Notification button, and leave us a comment.
And if you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
New Episode of “Just Talking” Now Online!
Each week, we’ll be talking about the gospel lectionary reading for the upcoming weekend in the context of love, inclusion, and social justice. Our hope is that our talking will be “just” talking (as in justice) and that during our brief conversations each week we’ll be inspired to do more than just talking.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out at:
https://www.youtube.com/@herbandtoddjusttalking
New Episode of The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 2 Episode 15: Peace Through Justice Doesn’t Need A War Horse
Luke 19:28-40
What would our local communities look like if each person simply had enough to thrive and we all were committed to making sure we were taking care of each other? Today, as in the time of Jesus, there are two philosophies of peace in our world. One says, “If you want peace, prepare for war.” The other says, “If you want peace, work for justice.” As MLK and so many other justice workers have rightly reminded us, true peace is not just the absence of conflict, but also the pursuit of fairness and equality for all. It is with peace through justice that the gospel authors align the work and ministry of Jesus. This is why I believe Jesus enters Jerusalem for the last time to protest in the Temple for economic justice on the back of a young donkey. Because peace through justice doesn’t need a war horse.
Available on all major podcast carriers and at:
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
In Finding Jesus, author Herb Montgomery delves into the profound and often overlooked political dimensions of the gospels. Through meticulous analysis of biblical texts, historical context, and social discourse, this thought-provoking book unveils the gospels’ socio-political, economic teachings as rooted in a profound concern for justice, compassion, and the well-being of the marginalized. The book navigates the intersections between faith and societal justice, presenting a compelling argument for a more socially engaged and transformative Christianity.
Finding Jesus is not just a scholarly exploration; it is a call to action. It challenges readers to reevaluate their understanding of Christianity’s role in public life and to consider how the radical teachings of the gospels can inspire a renewed commitment to justice, equality, and compassion. This book is a must-read for those seeking a deeper understanding of the social implications of Christian faith and a blueprint for building a more just and inclusive society.
Are you getting all of RHM’s Free Resources?
Free Sign Up Here
Mary, Christian Patriachy and the Existence of Poverty
We want to take this moment to express our heartfelt gratitude to all of our supporters for your support of Renewed Heart Ministry’s work of love, justice, and compassion. At a time when ministries like ours are being asked to achieve more with fewer resources, your support is so deeply appreciated, and we want to simply say thank you. Whether in our larger society or within our local faith communities, Renewed Heart Ministries remains committed to advocating for change, working towards a world that is inclusive, just, and safe for everyone, and being a source of love. From all of us here at Renewed Heart Ministries, thank you for your generous support. We deeply appreciate you.
If you’d like to join them in supporting our work, please go to renewedheartministries.com and click on “Donate.”
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Mary, Christian Patriachy and the Existence of Poverty
Herb Montgomery; April 5, 2025
If you’d like to listen to this week’s article in podcast version click on the image below:
Our reading this week is from the gospel of John.
Six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom Jesus had raised from the dead. Here a dinner was given in Jesus’ honor. Martha served, while Lazarus was among those reclining at the table with him. Then Mary took about a pint of pure nard, an expensive perfume; she poured it on Jesus’ feet and wiped his feet with her hair. And the house was filled with the fragrance of the perfume.
But one of his disciples, Judas Iscariot, who was later to betray him, objected, “Why wasn’t this perfume sold and the money given to the poor? It was worth a year’s wages.” He did not say this because he cared about the poor but because he was a thief; as keeper of the money bag, he used to help himself to what was put into it.
“Leave her alone,” Jesus replied. “It was intended that she should save this perfume for the day of my burial. You will always have the poor among you, but you will not always have me.” (John 12:1-8)
I understand why this passage is a Lectionary favorite during the Lenten season. Before we speak of whether poverty is inevitable or optional, let’s take a look at the woman named Mary mentioned in John’s version of the story.
John’s version of this story is very different from any of the other gospel versions of this story. In John’s version, we are in Mary, Martha, and Lazarus’ home. Mary’s act is one of gratitude, specifically for the events of the previous chapter. In the previous chapter, Lazarus, Mary’s brother, had gotten sick and died, and Jesus brought him back from the dead to live again.
Let’s also consider the other versions of this story in the gospels.
In Mark, the earliest version of this story, this event takes place not at Mary, Martha and Lazarus’ home but at the home of a leper named Simon.
“While he was in Bethany, reclining at the table in the home of Simon the Leper, a woman came with an alabaster jar of very expensive perfume, made of pure nard. She broke the jar and poured the perfume on his head.” (Mark 14:3-4)
Matthew’s gospel repeats to a large degree Mark’s version:
“While Jesus was in Bethany in the home of Simon the Leper, a woman came to him with an alabaster jar of very expensive perfume, which she poured on his head as he was reclining at the table.” (Matthew 26:6-7)
In Luke, we get a different version. Simon is no longer a leper; he’s now a Pharisee. This fits Luke’s overarching theme of Jesus being in conflict with the more nationalist sectors of the Pharisee community. And the woman is not nameless as in the previous gospels, but a woman who had “lived a sinful life.” This evolved detail also fits conflict growing in Luke of certain Pharisees being upset with Jesus’ association with tax collectors and “sinners.”
“When one of the Pharisees invited Jesus to have dinner with him, he went to the Pharisee’s house and reclined at the table. A woman in that town who lived a sinful life learned that Jesus was eating at the Pharisee’s house, so she came there with an alabaster jar of perfume. As she stood behind him at his feet weeping, she began to wet his feet with her tears. Then she wiped them with her hair, kissed them and poured perfume on them.” (Luke 7:36-38)
But in our reading this week, we are in Mary, Martha, and Lazarus’ home, not the home of Simon the Leper (Mark and Matthew) or Simon the Pharisee (Luke). The woman who interacts with Jesus is Mary of Bethany (Martha and Lazarus’ sister), not a woman who has lived a sinful life (Luke), nor an unnamed, morally upright woman who simply wants to anoint Jesus’ body before his death (Mark and Matthew).
What I believe is most important in all these versions of this story is that the woman mentioned is definitely not Mary Magdalene. Why is this clarification important?
In the early Jesus movement, Mary Magdalene was both an influential leader in the early movement and a symbol of support for women in leadership in the early church. Beginning in the 4th Century, though, we witness a shift to disparage women leaders, and Christianity moved toward a purely patriarchal form. The different versions of this story played a part in this history.
By the close of the 6th Century, Pope Gregory’s sermon conflates all these women to disparage Mary Magdalene. It calls Mary Magdalene a “sinful” prostitute, furthering the patriarchy’s accusation that women are innately morally inferior to men, and it forever changed Mary Magdalene’s reputation: she is never referred to as a prostitute in the gospels. It is interesting that the Eastern Orthodox Church never made Pope Gregory’s error of conflating Mary of Magdala with Mary of Bethany but kept them as separate and distinct figures. Thus, Mary Magdalene in the Eastern tradition was also never conflated with Luke’s “sinful” woman and never believed to have been a prostitute.
I want to say here that women whose work is prostitution should be valued in the same way as any other human being. Work is work. At the same time, prostitution today is very dangerous work due to its legal status and other social stigmas. We need to move away from using “prostitute” as a derogatory or disparaging slur.
The transition in the 4th to 6th Centuries that took Mary Magdalene from an influential early church leader to a “sinful” prostitute advanced the goals by the patriarchy of disparaging women women as leaders in the Western Christian church.
One more note about Luke’s gospel. Mary Magdalene and Mary of Bethany and the woman who anoints Jesus are always portrayed as distinct and separate women in Luke’s narratives.
In Luke 7 we have the woman who with the alabaster box. This story ends with Jesus blessing this woman.
Jesus said to the woman, “Your faith has saved you; go in peace.” (Luke 7:50)
In the very next chapter (Luke 8), we read:
After this, Jesus traveled about from one town and village to another, proclaiming the good news of the kingdom of God. The Twelve were with him, and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out; Joanna the wife of Chuza, the manager of Herod’s household; Susanna; and many others. These women were helping to support them out of their own means. (Luke 8:1-3)
Luke refers to Mary here as “called Magdalene” (from Magdala in Galilee) “out of whom seven demons were cast out.” Luke could have easily said this was Mary, the same sinful woman I was just writing about! But no, this Mary is a new woman added to the story, and she financially supported Jesus in his work.
In addition, Luke also mentions Mary of Bethany. In Luke 10, she and Martha are still sisters, but they have no brother named Lazarus in Luke’s gospel. Mary of Bethany is an additional woman in the story.
As Jesus and his disciples were on their way, he came to a village where a woman named Martha opened her home to him. She had a sister called Mary, who sat at the Lord’s feet listening to what he said. (Luke 10:38-19)
So, in Luke, we have the woman in Luke 7, Mary of Magdala (Galilee) in Luke 8, and Mary, Martha’s sister, of Bethany (Judea, outside Jerusalem) in Luke 10. Never does Luke even remotely hint that these three are all the same women.
By the time we get to the last gospel in our canon, John has now lifted this story from being about a sinful woman to being about Mary of Bethany, Martha’s sister. In John’s version she has a brother named Lazarus whom Jesus raises from the dead.
“Now a man named Lazarus was sick. He was from Bethany, the village of Mary and her sister Martha. (This Mary, whose brother Lazarus now lay sick, was the same one who poured perfume on the Lord and wiped his feet with her hair.) (John 11:1-2)
It’s curious that Luke never mentions Lazarus as the brother of Mary and Martha of Bethany. Stop and ponder that. Luke never mentions something so significant in John’s gospel as to be the cause of Jesus’ crucifixion. In Luke, Jesus is crucified not because he raises Lazarus but because of his protest in the temple courtyard with the money changers. Why is this significant?
So many Christians take Jesus’ words in our reading to mean that there is nothing we can do about the inevitability of poverty. After all, Jesus says here, “The poor you will always have with you.”
However we interpret this statement, we should acknowledge its roots in the book of Deuteronomy:
At the end of every seven years you must cancel debts. This is how it is to be done: Every creditor shall cancel any loan they have made to a fellow Israelite. They shall not require payment from anyone among their own people, because the LORD’S time for canceling debts has been proclaimed. You may require payment from a foreigner, but you must cancel any debt your fellow Israelite owes you. However, there need be no poor people among you, for in the land the LORD your God is giving you to possess as your inheritance, he will richly bless you, if only you fully obey the LORD your God and are careful to follow all these commands I am giving you today. For the LORD your God will bless you as he has promised, and you will lend to many nations but will borrow from none. You will rule over many nations but none will rule over you.Ifanyone is poor among your fellow Israelites in any of the towns of the land the LORD your God is giving you, do not be hardhearted or tightfisted toward them. Rather, be openhanded and freely lend them whatever they need. Be careful not to harbor this wicked thought: “The seventh year, the year for canceling debts, is near,” so that you do not show ill will toward the needy among your fellow Israelites and give them nothing. They may then appeal to the LORD against you, and you will be found guilty of sin. Give generously to them and do so without a grudging heart; then because of this the LORD your God will bless you in all your work and in everything you put your hand to. There will always be poor people in the land. Therefore I command you to be openhanded toward your fellow Israelites who are poor and needy in your land. (Deuteronomy 15:1-11, emphasis added.)
Notice that while there “will always be” poor people in the land, there is “no need for there to be” poor people among them. And if there are poor people among the people, they have instruction in the law on how to reverse their poverty.
The early church in the book of Acts did not take Jesus’ words as saying poverty is inevitable and there’s nothing we can do about it except for charity. They saw his words as a call to enact the principles of the book of Deuteronomy to reverse poverty.
Notice what they did:
They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. Everyone was filled with awe at the many wonders and signs performed by the apostles. All the believers were together and had everything in common. They sold property and possessions to give to anyone who had need. (Acts 2:42-45)
What effect did this practice have “among them” to quote Deuteronomy?
All the believers were one in heart and mind. No one claimed that any of their possessions was their own, but they shared everything they had. With great power the apostles continued to testify to the resurrection of the Lord Jesus. And God’s grace was so powerfully at work in them all that there were no needy persons among them. For from time to time those who owned land or houses sold them, brought the money from the sales and put it at the apostles’ feet, and it was distributed to anyone who had need. (Acts 4:32-35, emphasis added)
In this instance, Jesus may have been saying it was okay for them to care for him rather than the poor . In Mark 14:7, he says “The poor you will always have with you, and you can help them any time you want. But you will not always have me.” Jesus may also have been making a proclamation against the greed of their society, saying that because they refused to follow the debt cancellation and wealth redistribution of Deuteronomy, they would “always” have people in poverty among them. However we interpret these words, we must remember that Jesus’ gospel was good news to the poor. Jesus’ politics were good news for the poor. For Jesus, the concrete, material needs of the people were holy.
“The Spirit of the Lord is on me,
because he has anointed me
to proclaim good news to the poor.
He has sent me to proclaim freedom for the prisoners
and recovery of sight for the blind,
to set the oppressed free.” (Luke 4:18, italics added)
So he replied to the messengers, “Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, those who have leprosy are cleansed, the deaf hear, the dead are raised, and the good news is proclaimed to the poor.” (Luke 7:22, italics added)
To say that poverty is inevitable and there’s nothing we can do to eliminate it is not good news to the poor. It fails the litmus test here and it is contrary to the gospel of Jesus.
I close this week with two statements for us to ponder, one by the late Nelson Mandela and the other by the late Gustav Gutierrez.
Like slavery and apartheid, poverty is not natural. It is man-made and it can be overcome and eradicated by the action of human beings. (Nelson Mandela, in a 2005 speech at the Make Poverty History rally in London’s Trafalgar Square)
The poor person does not exist as an inescapable fact of destiny. His or her existence is not politically neutral, and it is not ethically innocent. The poor are a by-product of the system in which we live and for which we are responsible. They are marginalized by our social and cultural world. They are the oppressed, exploited proletariat, robbed of the fruit of their labor and despoiled of their humanity. Hence the poverty of the poor is not a call to generous relief action, but a demand that we go and build a different social order. (Gustavo Gutierrez, The Power of the Poor in History, p. 44)
Lent is about course corrections and recommitting our lives to the gospel of Jesus. This Lent, maybe one of the matters we should repent of is that poverty exists among us as Christians and as a society.
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. What does Jesus’ words in John, “The poor you will always have with you,” mean to you? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
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My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.
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You can watch our YouTube show each week called “Just Talking”. Each week, Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and social justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking. If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking.
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Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
New Episode of “Just Talking” Now Online!
Season 3, Episode 8: John 12.1-8. Lectionary C, Lent 5
Each week, we’ll be talking about the gospel lectionary reading for the upcoming weekend in the context of love, inclusion, and social justice. Our hope is that our talking will be “just” talking (as in justice) and that during our brief conversations each week we’ll be inspired to do more than just talking.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out at:
New Episode of The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 2 Episode 14: Mary, Christian Patriachy and the Existence of Poverty
John 12:1-8
Our story this week involving Mary was used to disparage women leaders within Christianity toward a purely patriarchal form. Characterizing Mary Magdalene as a prostitute advanced the patriarchal goals of disparaging women as somehow morally inferior to men and therefore unfit as leaders in the Western Christian church. Lastly, the latter portion or our reading this week is used to perpetuate the myth that poverty is an inevitable part of society and there is nothing we can do to erradicate it. But the Torah and prophets taught differently, and the early church interpreted these words in John differently. Today, we understand that Poverty is a by-product of the system in which we live. And we are responsible for whatever system exists. Poverty is man-made and it can be overcome and eradicated by the action of human beings. In the words of Gustavo Gutierrez, “The poverty of the poor is not a call to generous relief action, but a demand that we go and build a different social order.”
Available on all major podcast carriers and at:
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
In Finding Jesus, author Herb Montgomery delves into the profound and often overlooked political dimensions of the gospels. Through meticulous analysis of biblical texts, historical context, and social discourse, this thought-provoking book unveils the gospels’ socio-political, economic teachings as rooted in a profound concern for justice, compassion, and the well-being of the marginalized. The book navigates the intersections between faith and societal justice, presenting a compelling argument for a more socially engaged and transformative Christianity.
Finding Jesus is not just a scholarly exploration; it is a call to action. It challenges readers to reevaluate their understanding of Christianity’s role in public life and to consider how the radical teachings of the gospels can inspire a renewed commitment to justice, equality, and compassion. This book is a must-read for those seeking a deeper understanding of the social implications of Christian faith and a blueprint for building a more just and inclusive society.
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