Parables Archives - Renewed Heart Ministries

Parables of Justice, Compassion, and Inclusion

Posted on July 24, 2026 by Herb Montgomery

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Parables of Justice, Compassion, and Inclusion

Herb Montgomery | July 24, 2026

If you’d like to listen to this week’s article in podcast version click on the image below:

Cover art for 'The Social Jesus Podcast,' featuring an artistic depiction of a man with long hair, set against a colorful background. The title and host's name are prominently displayed.

Our reading this week is from the gospel of Matthew:

(Matthew 13:31-33, 44-52)

He told them another parable: “The kingdom of heaven is like a mustard seed, which a man took and planted in his field. Though it is the smallest of all seeds, yet when it grows, it is the largest of garden plants and becomes a tree, so that the birds come and perch in its branches.”

He told them still another parable: “The kingdom of heaven is like yeast that a woman took and mixed into about sixty pounds of flour until it worked all through the dough.”

“The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field.

“Again, the kingdom of heaven is like a merchant looking for fine pearls. When he found one of great value, he went away and sold everything he had and bought it.

“Once again, the kingdom of heaven is like a net that was let down into the lake and caught all kinds of fish. When it was full, the fishermen pulled it up on the shore. Then they sat down and collected the good fish in baskets, but threw the bad away. This is how it will be at the end of the age. The angels will come and separate the wicked from the righteous and throw them into the blazing furnace, where there will be weeping and gnashing of teeth.

“Have you understood all these things?” Jesus asked.

“Yes,” they replied.

He said to them, “Therefore every teacher of the law who has become a disciple in the kingdom of heaven is like the owner of a house who brings out of his storeroom new treasures as well as old.” (Matthew 13:31-33, 44-52)

This week’s reading from Mathew is comprised of a collection of Jesus’ parables. Let’s jump right in with the first one: Jesus’ parable of the mustard seed. This parable teaches an important lesson about how small acts can lead to significant change. The mustard seed is tiny and seemingly insignificant, yet it grows into a large tree that provides shelter for birds. This image suggests that the Kingdom (or justice) begins with humble actions but expands to create a community where all are welcomed and protected. The parable encourages people to value the contributions of those who are often overlooked or marginalized. It reminds us that transforming society does not always begin with wealth, power, or influence but can start with simple acts of kindness, fairness, and advocacy for others. Just as the tree becomes a place of refuge, so too should a just society offer safety, dignity, and justice to everyone, especially the poor, the oppressed, and the excluded. The Jesus story challenges Jesus followers to plant seeds of justice by standing against inequality, caring for those in need, and working for peace. The parable offers the hope that even the smallest efforts to promote justice and love can grow into lasting change that benefits entire communities and reflects the values of Jesus’ just future in the present.

Next in Matthew’s version of the Jesus story, we encounter Jesus’ parable of the yeast, a parable about quiet but powerful transformation. A woman mixes a small amount of yeast into a large quantity of flour, and eventually the yeast spreads throughout the entire batch of dough. This image shows that even small actions can have a profound impact. The woman reminds me of ordinary people whose efforts to promote equality, compassion, and justice often go unnoticed but gradually influence entire communities. Like yeast, values such as mercy, inclusion, and respect for human dignity spread from person to person until they transform relationships and social structures. Harmful elements can, too. Meaningful change does not always come through dramatic events or powerful leaders. Lasting justice often begins instead with individuals who challenge injustice, support those who are marginalized, and encourage others to act with kindness and fairness. Just as yeast works invisibly through dough, acts of generosity, advocacy, and service can reshape communities over time. For Jesus followers today, building a just future means participating in this steady work of transformation so that society becomes more compassionate, equitable, and welcoming for all people, including those our present system marginalizes.

Next, we read Jesus’ parable of the hidden treasure. The just future Jesus envisions for human beings is of such immense value that it demands wholehearted commitment. The treasure represents Jesus’ vision of a world marked by dignity, peace, and inclusion. Discovering this treasure transforms a person’s priorities, leading them to willingly surrender wealth, status, and personal security in pursuit of Jesus’ beloved community (“kingdom”).

The man’s joyful decision to sell everything he owns mirrors the sacrifices required of those who work for justice today. Building a society where the poor are lifted up, the oppressed are freed, and all people are treated as beloved children of God often requires giving up privilege, comfort, or material gain. The joy in the parable suggests that these sacrifices are not burdens but a natural response to recognizing the incomparable worth of a just world for the common abundance for all.

The hidden nature of the “treasure” also reminds us that Jesus’ just future is often already hard at work and found in unexpected places: among the marginalized, the forgotten, and those whose dignity is overlooked. Jesus followers today are called to seek this hidden treasure by standing in solidarity with the vulnerable and investing their lives in the work of restoration, compassion, and justice, trusting that no earthly possession compares with the priceless gift of a safe, compassionate, just world for everyone.

In the next parable, about the pearl of great price, Jesus teaches that his vision of just world for all is worth sacrificing everything to obtain. The pearl symbolizes Jesus’ vision of a world where every person is valued, justice prevails, and every person’s humanity is restored from degrading injustice. Unlike man with the hidden treasure, the merchant is actively searching, which suggests that Jesus followers are called to intentionally seek God’s just future and the truth-telling it requires rather than passively wait to discover it.

The merchant’s willingness to sell everything demonstrates the radical commitment required to live by the values of Jesus’ kingdom of justice and compassion. Pursuing justice often means challenging systems of inequality, sharing resources generously, and placing the needs of others above personal wealth or social status. Jesus emphasizes that this kind of world, where everyone has what they need to thrive and no one has too much while others go without, is so valuable that no earthly possession or privilege can compare.

This parable also reminds justice seekers that true wealth is not measured by material success but by faithful participation in the work of love and justice. Those who recognize the incomparable value of a world shaped in the form of justice willingly invest their lives in serving the poor, defending the oppressed, and promoting peace. In doing so, they discover that God’s just future for humans is the greatest treasure. It offers lasting hope and transforms individuals and society through God’s redeeming love, and it manifests in justice, safety, and compassion for every person.

Lastly, Jesus’ parable of the fishing net presents Jesus’ vision for a just future: it is radically inclusive. The net gathers “all kinds of fish,” which symbolizes the invitation for every person regardless of social status, ethnicity, gender, race, orientation, identity, or background to be a part of Jesus’ diverse community. No one is excluded from the offer to participate in Jesus’ kingdom.” This challenges communities today that exclude people based on privilege, race, class, gender, or orientation, and reminds Jesus followers that we are to be about building communities where all are genuinely welcomed and treated with dignity.

The separation of the good fish from the bad is a problematic portion of this parable. As we covered last week, bad fruit always results from the moment we define someone else as a “bad fish” that will one day be “thrown out.” Human beings are often tempted to judge others based on their own inherent conscious and unconscious biases. But Jesus teaches that final judgment will belong to the Divine alone. Those who exploit the poor, oppress or marginalize the vulnerable, or practice injustice will ultimately be held accountable. At the same time, in this vision of the future, those who pursue righteousness, mercy, and compassion will be vindicated. Note, too, the metaphor“gnashing of teeth.” In scripture, this metaphor is always used to denote anger, not suffering. People gnash their teeth when they witness the inclusion of people they think should not be included. This intrinsically excludes them from generous inclusion, and so they gnash their teeth with anger.

The parable encourages us to live lives marked by justice, honesty, and love while resisting systems of oppression and exclusion. Jesus’ vision of justice welcomes all to join in a community shaped by justice, compassion, and safety for all.

Jesus ends this passage with “Every teacher of the law who has become a disciple in the kingdom of heaven is like the owner of a house who brings out of his storeroom new treasures as well as old.” This saying highlights the importance of preserving time-tested truths while we respond creatively to the changing needs of society. The “old treasures” represent the wisdom of communities gone before us, our sacred texts, and the timeless command to love God and one’s neighbor. The “new treasures” symbolize the fresh understanding that Jesus followers bring to our world now: Jesus’ followers are called to apply the principles of the gospels in ways that promote justice, mercy, and inclusion today.

The Gospels call Jesus followers today to courageously address contemporary forms of injustice such as poverty, racism, misogyny, discrimination, environmental degradation, economic inequality, LGBTQ bigotry, and more.

Faithfulness, in our context, is not simply preserving tradition but also allowing Jesus’ teachings to continue to inspire new responses to human suffering and social challenges. We are entrusted with using wisdom we have inherited and the wisdom in marginalized and vulnerable communities to build communities marked by compassion, equality, and peace.

Jesus teaches that authentic discipleship combines respect for the wisdom of the past and honesty about where those in the past got it wrong. With openness to transformation, every generation pursuing justice can remain rooted in the enduring values we’ve learned from the Jesus story.

Discussion Group Questions

1. Share something that spoke to you from this week’s podcast episode with your discussion group.

2. How does our reading this week inform 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.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.

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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.

A promotional image for 'The Social Jesus Podcast' featuring an artistic depiction of a man resembling Jesus alongside a microphone.

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 3 Episode 31: Parables of Justice, Compassion, and Inclusion

Matthew 13:31-33, 44-52

These parables represent the wisdom of communities gone before us, while encouraging fresh understanding that we can bring to our world now: to apply the principles of the gospels in ways that promote justice, mercy, and inclusion today. We can courageously address contemporary forms of injustice such as poverty, racism, misogyny, discrimination, environmental degradation, economic inequality, LGBTQ bigotry, and more. We can allow Jesus’ teachings to continue to inspire new responses to human suffering and social challenges. We are entrusted with using wisdom we have inherited and the wisdom in marginalized and vulnerable communities to build communities marked by compassion, equality, and peace. Jesus teaches that authentic discipleship combines respect for the wisdom of the past and honesty about where those in the past got it wrong. With openness to transformation, every generation pursuing justice can remain rooted in the enduring values we’ve learned from the Jesus story while participating in new expressions of compassion and justice, today.

Available on all major podcast carriers and at:

https://the-social-jesus-podcast.simplecast.com/episodes/parables-of-justice-compassion-and-inclusion

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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Category: Esights, Liberation Theology Tags: Compassion, Ecological Justice, Economic Justice, Feminism, Immigration Justice, Inclusion, Lectionary Reading, LGBTQ Justice, Liberation Theology, Parables, Racial Justice, Social Justice

Parables that Harm

Posted on July 17, 2026 by Herb Montgomery

To all of our supporters, 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.”

Parables that Harm

Herb Montgomery | July 17, 2026

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 Matthew:

(Matthew 13:24-30, 36-43)

Jesus told them another parable: “The kingdom of heaven is like a man who sowed good seed in his field. But while everyone was sleeping, his enemy came and sowed weeds among the wheat, and went away. When the wheat sprouted and formed heads, then the weeds also appeared.

“The owner’s servants came to him and said, ‘Sir, didn’t you sow good seed in your field? Where then did the weeds come from?’

“‘An enemy did this,’ he replied.

“The servants asked him, ‘Do you want us to go and pull them up?’

“‘No,’ he answered, ‘because while you are pulling the weeds, you may uproot the wheat with them. Let both grow together until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat and bring it into my barn.’ ”

Then he left the crowd and went into the house. His disciples came to him and said, “Explain to us the parable of the weeds in the field.”

He answered, “The one who sowed the good seed is the Son of Man. The field is the world, and the good seed stands for the people of the kingdom. The weeds are the people of the evil one, and the enemy who sows them is the devil. The harvest is the end of the age, and the harvesters are angels.

“As the weeds are pulled up and burned in the fire, so it will be at the end of the age. The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil. They will throw them into the blazing furnace, where there will be weeping and gnashing of teeth. Then the righteous will shine like the sun in the kingdom of their Father. Whoever has ears, let them hear. (Matthew 13:24-30, 36-43)

Jesus’ parable of the wheat and the weeds in our reading this week has often been interpreted as a story about separating the righteous from the wicked. Yet one of the most important ethical lessons of the parable is frequently overlooked: human beings are explicitly forbidden from deciding who the “bad seeds” are and attempting to eliminate them. The servants immediately want to pull up the weeds, but the landowner refuses. The servants’ certainty about who belongs and who does not is precisely what Jesus challenges.

Throughout history, societies have repeatedly identified groups of people as “weeds” that threaten the health of the whole community. Ethnic minorities, immigrants, religious dissenters, political opponents, LGBTQ people, people with disabilities, and countless others have all been portrayed as dangerous contaminants that must be removed for society to flourish. But once people are classified as inherently bad, every form of exclusion becomes easier to justify. Discrimination, segregation, incarceration, deportation, economic exploitation, and violence can all be defended as necessary acts of preserving the “good crop.”

The danger of this is not limited to physical destruction. Even when people postpone judgment until a future divine reckoning, they may still treat others as though they have already been condemned. The belief that certain people are destined for destruction can produce social practices that isolate, dehumanize, or neglect them in the present. One need not literally burn the weeds today to start treating them as less worthy of compassion, justice, or dignity than those deemed “good.”

Jesus’ response resists this entire framework. The servants in the story assume they can distinguish between wheat and weeds perfectly, but the landowner recognizes the limitations of human judgment. Pulling up the weeds prematurely also risks destroying the wheat. This warning extends beyond agriculture into every community where people’s certainty about others’ moral worth becomes the justification for exclusion. History repeatedly demonstrates that campaigns to eliminate perceived threats almost always harm innocent people alongside those being targeted.

So the parable attempts to call communities away from systems that sort humanity into fixed categories of “worthy” and “unworthy.” Instead, it encourages patience, humility, and a recognition that every person bears immeasurable value. Justice is not achieved by identifying expendable people but by cultivating conditions in which everyone has the opportunity to flourish.

The parable of the wheat and the weeds is less a guide for identifying the wicked than a warning against assuming that role ourselves. In this parable, Mathew’s Jesus places judgment in God’s hands while calling his followers to practice patience, adopt a posture of waiting while practicing mercy, protecting the vulnerable, and resisting every ideology that divides humanity into those deserving of life and those destined for destruction. In a world still tempted to solve its problems by sacrificing those deemed undesirable, the parable invites us to choose patience over quick action and certainty about others.

Yet there is a deeper layer to this parable that is deeply troubling and immensely problematic.

The interpretation of this parable presents one of the most difficult ethical tensions in Matthew’s Gospel. In Matthew’s explanation, the “good seed” becomes “the children of the kingdom,” while the weeds become “the children of the evil one,” destined ultimately to be gathered and destroyed. Read through the lens of justice and human dignity, this interpretation risks reinforcing a dangerous way of seeing other human beings not merely as people who do harmful things, but also as people whose very identity is evil.

The problem is not recognizing that injustice exists: in the gospel stories, Jesus consistently confronted oppression, exploitation, and violence. The problem emerges when evil is relocated from systems and actions into the essence of particular people. Once someone is identified as “bad seed,” our imagination begins to shift. It’s not enough for us to say, “Yes, they are bad seeds, but Jesus tells us to leave them alone.” No! Whomever we label as “bad seeds” destined for eventual destruction instantly becomes disposable rather than neighbors to be loved, enemies to be prayed for, or people capable of repentance. Throughout the centuries, various religious communities have labeled heretics, enslaved peoples, other ethnic groups, political opponents, LGBTQ persons, immigrants, women, and adherents of other faiths as threats to God’s purposes. Regarding a group as fundamentally corrupt stands in tension with the broader ministry of Jesus. Jesus repeatedly refused to reduce people to fixed moral identities. He ate with tax collectors, forgave those who crucified him, welcomed those his society labelled as sinners, restored those his society deemed unclean, and called his followers to love their enemies. His ministry assumed that every person bears the image of the Divine. In that context, then, no one ever should be considered a “tare” that will eventually be gathered up and burned in fire. Even those who opposed Jesus in the stories remained objects of God’s love rather than candidates for human contempt.

A more life-giving reading of the parable understands the weeds not as categories of people but as destructive patterns that grow within individuals and societies. Greed, domination, prejudice, violence, and hatred threaten God’s harvest. These realities must indeed be overcome, but their destruction is not the destruction of persons. But then the part the part of the parable of waiting till some mysterious point in the future to uproot these simply doesn’t work in the story. The sacred work of the Divine is not to leave injustice alone until some time in the future, but to engage right now by uprooting injustice while preserving the humanity of everyone involved, today.

The ethical danger of labeling human beings as “bad seed” is that it authorizes exclusion rather than inclusion or restoration. We must begin from the conviction that every person possesses irreducible worth, even people who perpetuate harm. Accountability is essential, and injustice must be confronted with courage. Yet confronting evil is fundamentally different from declaring that certain people are themselves beyond redemption.

If Jesus’ kingdom is characterized by restored humanity, justice, compassion, reconciliation, healing, and restorative justice, then no person should ever be viewed as a bad seed. Ever! People are never weeds in the field of our world. The weeds are the systems, ideologies, fears, and choices that distort our shared humanity. And, those are not to be left along till some time in the future. Those are what must be gathered up and done away with, today, so that every person may have the opportunity to flourish.

A community that labels people as irredeemable closes itself to change. The Jesus of Matthew’s Gospel consistently sought out those whom respectable society had already written off such tax collectors, sinners, Samaritans, Gentiles, and others deemed morally or religiously suspect by the wealthy and powerful elite. His ministry repeatedly transgressed societal norms in favor of the worth and dignity of every person. That means that the parable we encounter in this week’s reading is inconsistent with the Jesus we find in the rest of Matthew’s gospel. Regardless of one’s view of sacred texts, inspiration, or any other lens that would cause us to choose infallibility over the well-being of vulnerable people, my conclusion this week is simple: No person ever should be labelled as a bad seed. Period.