Luke 16:10-15 “And who is my neighbor?”

 Luke 10:29 But he, wanting to justify himself, said to Jesus, “And who is my neighbor?”

It is hard for those who base their lives on the accumulation of wealth to enter into the peace of God. The love of money, power and control are at the root of all evil. The peace of the Lord comes with loving Him above all, loving our families, caring for others  and being caretakers to the world that He created.  We are blessed so that we can be a blessing. Jesus is our example for how we are to live in the New Covenant. Carla

Luke 16:10-15

He who is faithful in what is least is faithful also in much; and he who is unjust in what is least is unjust also in much. 11 Therefore if you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? 12 And if you have not been faithful in what is another man’s, who will give you what is your own?

13 “No servant can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon.”

14 Now the Pharisees, who were lovers of money, also heard all these things, and they derided Him. 15 And He said to them, “You are those who justify yourselves before men, but God knows your hearts. For what is highly esteemed among men is an abomination in the sight of God. (NKJV)

mammon (Gk. mammōnas) (16:9, 11; Matthew 6:24) Strong’s #3126: The Greek word is a transliteration of a common Aramaic word mamona, which means “wealth,” “money,” or “property.” It is impossible to serve this god called “mammon” and the true God at the same time. In chapter 16, this word is used for “riches,” considered an idol, master, or god of the human heart that is in conflict with the true God.

faithful … unjust … least … much: Small examples of selfishness now result in greater selfishness later. Likewise, small examples of generosity now result in greater generosity later.

Jesus indicates a basic division in God’s plan here. The time of promise extended from the Law and Prophets until John the Baptist. Now the promise of God’s kingdom is preached. The new era approaches. Everyone is pressing into it can also be translated “all are urged insistently to come in,” emphasizing the urgency of the message. Jesus’ point is not that all the commandments of the law remain in effect forever, but that the goal of God’s law, the promise of God’s rule, is realized. The NKJV Study Bible

True riches refers to God’s truth (compare verse 9). Jesus is calling His disciples to be faithful in everything God gives to them. Jesus’ point is that people have a choice to act as followers of Jesus—utilizing what they have been entrusted with for God’s purposes. Jesus also seems to be emphasizing another point of His parable: His followers should be faithful when given any resources to steward.

The Pharisees scoff at Jesus’ teaching, and He rebukes their emphasis on human values and traditions (Luke 16:14–15). He also comments on the purpose and durability of the Scriptures. This discussion leads into another parable that contrasts the fates of the unrepentant rich and faithful poor in the afterlife (verses 19–31). This story corresponds with Jesus’ teachings about the reversal of roles in God’s kingdom (9:48; 13:30; 14:11; 18:14). The parable’s conclusion, however, shifts to a deeper meaning about people not listening to God’s Word, not even when it comes from Jesus (verses 29–31).

What is considered exalted among men probably is  a reference to coveting or desiring wealth.

The law and the prophets were until John. The Greek phrase used here has no verb, making it difficult to translate. Jesus could mean that the Law and Prophets were proclaimed until John the Baptist’s ministry. He also could be indicating that the Law and Prophets were the only guides for the people of Israel until John came. Given what Jesus says in the next verse, he does not mean that the Law and Prophets are no longer relevant.

“The Law and the Prophets” seems to have been a common way of referring to two collections of the Jewish Scriptures. The Hebrew Bible (corresponding with the Old Testament, but in a different order) is divided into three parts: the Law, the Prophets, and the Writings. The Law (or Pentateuch) includes the first five books of the Bible; the Prophets includes the books of Joshua, Judges, 1–2 Samuel, 1–2 Kings, Isaiah, Jeremiah, Ezekiel, and the Book of the Twelve (the Minor Prophets: Hosea to Malachi). The Writings includes Ruth, 1–2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, Song of Songs (Song of Solomon), Lamentations, and Daniel.

Jesus affirms the enduring validity of the Scriptures. Faithlife Study Bible

Matthew 6:24

“No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon.

Matthew 25:21–23

His lord said to him, ‘Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.’ He also who had received two talents came and said, ‘Lord, you delivered to me two talents; look, I have gained two more talents besides them.’…

Luke 23:35

And the people stood looking on. But even the rulers with them sneered, saying, “He saved others; let Him save Himself if He is the Christ, the chosen of God.”

The healing—and life-giving—power of music is to remind us we are not alone. And not at the mercy of. 

I often replay the story of a village in France. In 1942, the Nazis were actively and forcefully rounding up Jews in France. In the picturesque farming village of Le Chambon-sur-Lignon (in southern France), Reformed Church minister Andre Trocme inspired an entire village to change lives. And, as it turns out, the world in which we live.
Each of the citizens of Le Chambon-sur-Lignon voluntarily risked their lives to hide Jews--in homes, on farms, and in public buildings; Jews who were being rounded up by the Nazi SS for shipment to the death camps. (It is said that there was not a single home in the village that did not shelter a Jewish family.) Le Chambon-sur-Lignon became known as the “City of Refuge.”
Whenever Nazi patrols searched the village, the Jews were sent, surreptitiously, out into the woodland countryside. One of the villagers recalled, “As soon as the soldiers left, we would go into the forest and sing a song. When they heard that song, the Jews knew it was safe to come home.”
Can you imagine the feeling when you heard the song?

This I do know: we feel it in our bodies before we have the right words for it.
It is estimated that as many as five thousand lives were saved—many given passage to Switzerland. One reason for this display of compassion? These French villagers were descendants from the persecuted Protestant Huguenots. Their own history of persecution connected them to the plight of the Jewish people hiding in their homes.
Perhaps that is true, I do not know. I only know that for whatever reason, the villagers chose to speak (yes, to “sing”) out. They chose compassion.
And the rest, well, the rest is history.
Three things about this story struck me.
One, the extraordinary power of compassion (and the courage to practice compassion in a world that places a premium on power and control).
Two, compassion is born in the soil of vulnerability, humility and the awareness that we are all—every single one of us—connected.
Three, the power of love and music to bring each and every one of us, home. Home: the place where we are given value, and love, and dignity, and from that place, value, love and dignity spill to the world around us.  Sabbath Moments