Proper 20 Series A notes

Proper 20

Series A

Isaiah 55:6–9

Philippians 1:12–14, 19–30

Matthew 20:1–16

Disciples Live in Their Vocations by Grace through Faith in Christ

Those who are sent as “laborers for his vineyard” (Matthew 20:1) depict the wide diversity of vocations to which the disciples of Christ Jesus are called. Whatever our particular stations in life may be, we are called to live and serve by faith in His promises. Our labors do not merit anything before Him, for He is already generous to one and all without partiality. In mercy He has chosen to bear “the burden of the day and the scorching heat” on our behalf, to make us equal to Himself and to give us what belongs to Him, that is, the kingdom of heaven (Matthew 20:12–15). This way of the Lord is foolishness to the world and foreign to our thoughts, but He draws near, so that “he may be found” (Isaiah 55:6), “he may have compassion” and “abundantly pardon” (Isaiah 55:7). So it is that we are found in Christ Jesus, and He is honored in our bodies, “whether by life or by death” (Philippians 1:20), by “fruitful labor” (Philippians 1:22) or by suffering. It is by faith in His forgiveness that our works are “worthy of the Gospel” (Philippians 1:27).

In the Lessons for this week the Gospel, as usual, gives the key to the theme of the day. When a payment time comes for the laborers in the vineyard, it was learned that each was to receive equal pay regardless of hours worked. The reward is the same in the Kingdom whether we enter early or late. They who return to the Lord (Old Testament reading) will receive mercy and pardon. In the Epistle lesson, Paul says he does not know whether to live or die, because death would mean a closer relationship with Christ, his greatest reward. The Lord is good to all. The suggested Psalm relates to the Old Testament lesson –“seek the Lord.”

Collect for Proper 20 “Lord God heavenly Father, since we cannot stand before You relying on anything we have done, help us trust in Your abiding grace and live according to Your Word; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever.” Amen

Grace Doesn’t Seem Right

Rev. Dr. Daniel J. Brege

Now when those hired first came, they thought they would receive more, but each of them also received a denarius.  (Matthew 20:10)

We rightly expect to be paid or rewarded for what we do.  Even Scripture says that the laborer is worthy of his wages (1 Tim 5:18). However God’s gracious gifts are in no way a reward for any of our efforts or works.  Jesus illustrates this kingdom-reality in Sunday’s parable.  In the parable we observe the master of the house hiring people to work in His vineyard. As the parable concludes we see that no matter how much time each laborer spent working, they each received a full day’s wages.  Grace doesn’t seem right.

Our salvation is a gift.  It was first earned and created by God’s grace in His Son: For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich (2 Cor 8:9).  Christ’s grace-prompted death for us created indescribable wealth for mankind.  God in Christ created complete forgiveness and the resurrection to eternal life!

Because God is the creator of our salvation, He has the prerogative to freely give what belongs to Him (v 15).  How then would God distribute such wealth?  He does it through what we Lutherans call The Means of Grace, which is simply the Word and Sacraments. Through such means of grace we are called and empowered to believe in Christ our Savior, and thus by faith receive the gifts of forgiveness and eternal salvation.  This gracious salvation is described by Paul in Ephesians 2:  For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast (v 8-9).  We are not saved by our works.  They earn nothing.

How then does such salvation appear to be wages?  Upon being saved through His means of grace, God empowers each believer to do God-pleasing works.  Such works are necessary, but they are not necessary to save us.  Thus immediately following Paul’s statement of grace in Ephesians 2:8-9, we hear him in the same breath explain, For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.  Indeed we are created in Christ Jesus for good works.  Because of the sinful flesh that still clings to each of us, we begin to think that somehow our works have special merit before God.  Some are led to think that an official church-worker has the most merit, and should receive a special reward; or that a Christian who has served the Lord for fifty years should receive more from God than a Christian who served for five years.  Such thinking misunderstands grace.  Grace neither looks at the amount of works created in Christ Jesus nor does it look at the supposed quality of such works.

In God’s kingdom the great works are the humble works that the baptized perform in their respective vocations.  In Colossians 3:17-22 the Apostle explains this nicely: And whatever you do, in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through Him. Wives, submit to your husbands, as is fitting in the Lord. Husbands, love your wives and do not be harsh with them. Children, obey your parents in everything, for this is pleasing to the Lord. Fathers, do not provoke your children, so they will not become discouraged.  Slaves [today, employees], obey your earthly masters in everything, not only to please them while they are watching, but with sincerity of heart and fear of the Lord. Whatever you do, work at it with your whole being, for the Lord and not for men, because you know that you will receive an inheritance from the Lord as your reward. It is the Lord Christ you are serving. Note at the end of this quote that we are not rewarded for fulfilling our vocations, but our “reward” is the “inheritance,” an inheritance earned and given by the grace of our Lord Jesus Christ.

Matthew 20:1-16

The parable of the laborers in the vineyard in the Gospel lesson for this coming week reminds us that God’s generosity is equal to all. When payment time came for the laborers in the vineyard, it was learned that each was to receive equal pay regardless of hours worked. The reward is the same in the kingdom whether we enter early or late. The thief on the cross receives the same reward as the faithful Christian who lives eighty plus years. Are we to spurn God’s generosity?

Laborers in the Vineyard

20:1

“For the kingdom of heaven is like a master of a house who went out early in the morning to hire laborers for his vineyard.

Ὁμοία γάρ ἐστιν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ οἰκοδεσπότῃ ὅστις ἐξῆλθεν ἅμα πρωῒ μισθώσασθαι ἐργάτας εἰς τὸν ἀμπελῶνα αὐτοῦ.

20:2

After agreeing with the laborers for a denarius[a] a day, he sent them into his vineyard.

συμφωνήσας δὲ μετὰ τῶν ἐργατῶν ἐκ δηναρίου τὴν ἡμέραν ἀπέστειλεν αὐτοὺς εἰς τὸν ἀμπελῶνα αὐτοῦ.

20:3

And going out about the third hour he saw others standing idle in the marketplace,

καὶ ἐξελθὼν περὶ τρίτην ὥραν εἶδεν ἄλλους ἑστῶτας ἐν τῇ ἀγορᾷ ἀργούς·

20:4

and to them he said, ‘You go into the vineyard too, and whatever is right I will give you.’

καὶ ἐκείνοις εἶπεν· Ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα, καὶ ὃ ἐὰν ᾖ δίκαιον δώσω ὑμῖν·

20:5

So they went. Going out again about the sixth hour and the ninth hour, he did the same.

οἱ δὲ ἀπῆλθον. [b]πάλιν ἐξελθὼν περὶ ἕκτην καὶ ἐνάτην ὥραν ἐποίησεν ὡσαύτως.

20:6

And about the eleventh hour he went out and found others standing. And he said to them, ‘Why do you stand here idle all day?’

περὶ δὲ τὴν ἑνδεκάτην ἐξελθὼν εὗρεν ἄλλους ἑστῶτας, καὶ λέγει αὐτοῖς· Τί ὧδε ἑστήκατε ὅλην τὴν ἡμέραν ἀργοί;

20:7

They said to him, ‘Because no one has hired us.’ He said to them, ‘You go into the vineyard too.’

λέγουσιν αὐτῷ· Ὅτι οὐδεὶς ἡμᾶς ἐμισθώσατο. λέγει αὐτοῖς· Ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα.

20:8

And when evening came, the owner of the vineyard said to his foreman, ‘Call the laborers and pay them their wages, beginning with the last, up to the first.’

ὀψίας δὲ γενομένης λέγει ὁ κύριος τοῦ ἀμπελῶνος τῷ ἐπιτρόπῳ αὐτοῦ· Κάλεσον τοὺς ἐργάτας καὶ ἀπόδος αὐτοῖς τὸν μισθὸν ἀρξάμενος ἀπὸ τῶν ἐσχάτων ἕως τῶν πρώτων.

20:9

And when those hired about the eleventh hour came, each of them received a denarius.

καὶ ἐλθόντες οἱ περὶ τὴν ἑνδεκάτην ὥραν ἔλαβον ἀνὰ δηνάριον. 

20:10

Now when those hired first came, they thought they would receive more, but each of them also received a denarius.

καὶ ἐλθόντες οἱ πρῶτοι ἐνόμισαν ὅτι πλεῖον λήμψονται· καὶ ἔλαβον τὸ ἀνὰ δηνάριον καὶ αὐτοί.

20:11

And on receiving it they grumbled at the master of the house,

λαβόντες δὲ ἐγόγγυζον κατὰ τοῦ οἰκοδεσπότου 

20:12

saying, ‘These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.’

λέγοντες· Οὗτοι οἱ ἔσχατοι μίαν ὥραν ἐποίησαν, καὶ ἴσους αὐτοὺς ἡμῖν ἐποίησας τοῖς βαστάσασι τὸ βάρος τῆς ἡμέρας καὶ τὸν καύσωνα

20:13

But he replied to one of them, ‘Friend, I am doing you no wrong. Did you not agree with me for a denarius?

ὁ δὲ ἀποκριθεὶς ἑνὶ αὐτῶν εἶπεν· Ἑταῖρε, οὐκ ἀδικῶ σε· οὐχὶ δηναρίου συνεφώνησάς μοι; 

20:14

Take what belongs to you and go. I choose to give to this last worker as I give to you.

ἆρον τὸ σὸν καὶ ὕπαγε· θέλω δὲ τούτῳ τῷ ἐσχάτῳ δοῦναι ὡς καὶ σοί·

20:15

Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?’[b]

οὐκ ἔξεστίν μοι ὃ θέλω ποιῆσαι ἐν τοῖς ἐμοῖς; ἢ ὁ ὀφθαλμός σου πονηρός ἐστιν ὅτι ἐγὼ ἀγαθός εἰμι;

20:16

So the last will be first, and the first last.”

οὕτως ἔσονται οἱ ἔσχατοι πρῶτοι καὶ οἱ πρῶτοι ἔσχατοι.

Footnotes:

Matthew 20:2 A denarius was a day's wage for a laborer

Matthew 20:15 Or is your eye bad because I am good?

The Holy Bible, English Standard Version. ESV® Text Edition: 2016. Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

Scripture quotations marked SBLGNT are from The Greek New Testament: SBL Edition. Copyright © 2010 by Society of Biblical Literature and Logos Bible Software

Time in the Word - Proper 20

A Study for Proper 20

September 18-23, 2023

God’s Generosity

In the Lessons for this week the Gospel, as usual, gives the key to the theme of the day. When a payment time comes for the laborers in the vineyard, it was learned that each was to receive equal pay regardless of hours worked. The reward is the same in the Kingdom whether we enter early or late. They who return to the Lord (Old Testament reading) will receive mercy and pardon. In the Epistle lesson, Paul says he does not know whether to live or die, because death would mean a closer relationship with Christ, his greatest reward. The Lord is good to all. The suggested Psalm relates to the Old Testament lesson –“seek the Lord.” The hymn emphasizes our stewardship of life and harmonizes with the Gospel with its emphasis on working in the Kingdom.

Monday, September 18, 2023 – Psalm 116:12-13, 15 - Antiphon, verse 17: “I will offer to You the sacrifice of thanksgiving and call on the name of the Lord.” – This psalm is a song of deliverance from death. David or another king such as Hezekiah may have written it. (See Isaiah 38:10-20)

Tuesday, September 19, 2023 - Psalm 27:1-9 - This week’s Psalm is David’s triumphant prayer to God to deliver him from all those who conspire to bring him down. The prayer presupposes the Lord’s covenant with David. It is faith which publicly testifies to the Psalmist’s confident reliance on the Lord.

Wednesday, September 20, 2023 - Isaiah 55:6-9 - Generosity of mercy to all who return. In Sunday’s first reading, the prophet’s hearers are encouraged to seek God and return to Him for mercy and pardon. God’s thoughts and ways are totally different from ours. This truth is illustrated in today’s reading, the parable of laborers in the vineyard. If God were like the world, he would not take back his enemies and freely pardon them. The world, rather, would seek revenge and treat enemies with hatred. We, by our nature, do not love or seek reconciliation. We hate and kill and never, never forgive. God is so different — thank God for that!  Those who return to the Lord in repentance will receive mercy and pardon. The same thought is echoed in the much loved hymn, “Just as I Am”

Thursday, September 21, 2023 –Philippians 1:1-5; 6-11; 19-27 - Our Epistle lesson for this week speaks of the generosity of Christ both in life and in death. Paul finds life on earth is Christ while the anticipation of death is gain. Paul says he does not know whether to live or die, because death would mean a closer relationship with Christ, his greatest reward. Thus our life here on earth is nothing but preparation for our life to be lived in glory.

Friday, September 22, 2023 – Matthew 20:1-16 - The parable of the laborers in the vineyard in the Gospel lesson for this coming week reminds us that God’s generosity is equal to all. When payment time came for the laborers in the vineyard, it was learned that each was to receive equal pay regardless of hours worked. The reward is the same in the kingdom whether we enter early or late. The thief on the cross receives the same reward as the faithful Christian who lives eighty plus years. Are we to spurn God’s generosity?

Saturday, September 23, 2023 –1 John 3:17 - Our reading is the inspiration for the hymn, “We Give Thee But Thine Own.” How does this hymn harmonize with our theme for today? It emphasizes our stewardship of life and harmonizes with the Gospel with its emphasis on working in the Lord’s Kingdom. How has the Lord blessed your life? How will you return a portion to Him this coming week?

Collect for Proper 20 – Lord God heavenly Father, since we cannot stand before You relying on anything we have done, help us trust in Your abiding grace and live according to Your Word; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever.

Keep, we pray O Lord, Your church with Your perpetual mercy. Because without You we cannot but fall, keep us ever by Your help from all things hurtful, and lead us to all things profitable.

For Home and Family -Visit, we implore You, O Lord, the homes in which Your people dwell, and keep far from them all harm and danger. Grant us to dwell together in peace under the protection of Your holy angels, and may Your blessing be with us forever, through Jesus Christ, our Lord.

A prayer before we study the Word - Almighty God, our heavenly Father, without Your help our labor is useless, and without Your light our search is in vain. Invigorate the study of Your holy Word that, by due diligence and right discernment, we may establish ourselves and others in Your holy faith.

For Schools - Almighty God, our heavenly Father, since You have committed the care and nurture of children to Your people, graciously enlighten those who teach and those who are committed to their instruction that they may know the truth and trust in You all the days of their lives; through Jesus Christ, our Lord.

Sources:

 Lutheran Service Book Concordia Publishing House, St. Louis MO © 2006

Lutheran Worship Concordia Publishing House, St. Louis MO © 1980, p. 83

Lectionary Preaching Workbook Series A by John Brokhoff © 1980 CSS Publishing Lima OH, p. 253

Image © Ed Rojas Higher Things 

Proper 20 Series C

Proper 20 C

(September 18 - 24)

Amos 8:4–7

1 Timothy 2:1–15

Luke 16:1–15

O Lord, keep Your Church in Your perpetual mercy, and because without You we cannot but fail, preserve us from all things hurtful and lead us to all thing profitable to our salvation. 

The Lord Is Rich in His Grace and Mercy

Because God our Savior “desires all people to be saved and to come to the knowledge of the truth” (1 Tim. 2:4), He urges “that supplications, prayers, intercessions, and thanksgivings be made for all people” (1 Tim. 2:1). Christians should so pray “without anger or quarreling,” but “adorn themselves in respectable apparel, with modesty and self-control” (1 Tim. 2:8, 9). For the Lord does not forget “the poor of the land” (Amos 8:4). He remembers them according to the foolishness of the cross. 

“For what is exalted among men is an abomination in the sight of God” (Luke 16:15). Though we try to justify ourselves “before men,” God knows our sinful hearts and calls us to repentance (Luke 16:15). Though we are “not strong enough to dig” and are “ashamed to beg” (Luke 16:3), He justifies us by His grace and welcomes us into His “eternal dwellings” (Luke 16:9). More shrewd than even “the sons of this world” (Luke 16:8), He requires His stewards of the Gospel to bestow forgiveness freely.

The Parable of the Dishonest Manager

                            or

The Parable of the Merciful Master

16:1

He also said to the disciples, “There was a rich man who had a manager, and charges were brought to him that this man was wasting his possessions.

Ἔλεγεν δὲ καὶ πρὸς τοὺς [a]μαθητάς• Ἄνθρωπός τις ἦν πλούσιος ὃς εἶχεν οἰκονόμον, καὶ οὗτος διεβλήθη αὐτῷ ὡς διασκορπίζων τὰ ὑπάρχοντα αὐτοῦ.

- A certain rich man who had a manager [steward]  accused of wasting his possessions. Who is the main character? 

-Whom is the main character of this parable? It is the rich man. 

-The steward “was accused to him.”

- διασκορπίζων  whatever he was doing will have to be the opposite behavior.

-We are not told who is bringing the charges. 

-Jesus is teaching to the disciples but the Pharisees are listening. A continuation of His teaching of the Father's mercy. 

16:2

And he called him and said to him, ‘What is this that I hear about you? Turn in the account of your management, for you can no longer be manager.’ 

καὶ φωνήσας αὐτὸν εἶπεν αὐτῷ• Τί τοῦτο ἀκούω περὶ σοῦ; ἀπόδος τὸν λόγον τῆς οἰκονομίας σου, οὐ γὰρ [b]δύνῃ ἔτι οἰκονομεῖν. 

- and hearing he said, what am I hearing of you? Hand over your accounting because you can no longer be my steward. Yet he keeps his job. He's not escorted out of the building. His computer is not shut down. etc. He has time while there is an audit. 

-Where is the twist?  The Master is still merciful 

16:3

And the manager said to himself, ‘What shall I do, since my master is taking the management away from me? I am not strong enough to dig, and I am ashamed to beg.

εἶπεν δὲ ἐν ἑαυτῷ ὁ οἰκονόμος• Τί ποιήσω ὅτι ὁ κύριός μου ἀφαιρεῖται τὴν οἰκονομίαν ἀπ’ ἐμοῦ; σκάπτειν οὐκ ἰσχύω, ἐπαιτεῖν αἰσχύνομαι•

- The manager said to himself "what shall I do? Too weak to dig, too proud to beg." 

-See 12:17  same question but a difference in action.

16:4

 have decided what to do, so that when I am removed from management, people may receive me into their houses.’ 

ἔγνων τί ποιήσω, ἵνα ὅταν μετασταθῶ [c]ἐκ τῆς οἰκονομίας δέξωνταί με εἰς τοὺς οἴκους [d]ἑαυτῶν.

 - I know what I will do. When I am shut out of the stewardship I will be received into other people's houses.  He understood mercy. 

-He understood mercy

16:5 

So, summoning his master's debtors one by one, he said to the first, ‘How much do you owe my master?’

καὶ προσκαλεσάμενος ἕνα ἕκαστον τῶν χρεοφειλετῶν τοῦ κυρίου ἑαυτοῦ ἔλεγεν τῷ πρώτῳ• Πόσον ὀφείλεις τῷ κυρίῳ μου;

- summoning to himself his Masters' debtors one by one he calls each to himself. 

-The steward  has to ask how much is owed. Does he still have the books? Why had he not written it down?

16:6 

He said, ‘A hundred measures[a] of oil.’ He said to him, ‘Take your bill, and sit down quickly and write fifty.’

ὁ δὲ εἶπεν• Ἑκατὸν βάτους ἐλαίου• [e]ὁ δὲ εἶπεν αὐτῷ• Δέξαι σου [f]τὰ γράμματα καὶ καθίσας ταχέως γράψον πεντήκοντα.

- 800 baths of oil. Quickly, write out a ticket for 400.

16:7

Then he said to another, ‘And how much do you owe?’ He said, ‘A hundred measures[b] of wheat.’ He said to him, ‘Take your bill, and write eighty.’

ἔπειτα ἑτέρῳ εἶπεν• Σὺ δὲ πόσον ὀφείλεις; ὁ δὲ εἶπεν• Ἑκατὸν κόρους σίτου• [g]λέγει αὐτῷ• Δέξαι σου [h]τὰ γράμματα καὶ γράψον ὀγδοήκοντα.

 - To another, 1000 bushels of wheat. Take your bill and make it 800. 

16:8

The master commended the dishonest manager for his shrewdness. For the sons of this world[c] are more shrewd in dealing with their own generation than the sons of light.

καὶ ἐπῄνεσεν ὁ κύριος τὸν οἰκονόμον τῆς ἀδικίας ὅτι φρονίμως ἐποίησεν• ὅτι οἱ υἱοὶ τοῦ αἰῶνος τούτου φρονιμώτεροι ὑπὲρ τοὺς υἱοὺς τοῦ φωτὸς εἰς τὴν γενεὰν τὴν ἑαυτῶν εἰσιν.

- The Master commended the dishonest manager [steward of unrighteousness] because he acted shrewdly. For the sons of this age act more shrewdly cleaver, wisdom, than the sons of light. 

- He is a steward of these unrighteous things.  He acted prudently with these secular things.

- Now he’s making it up to the master.  He banking on the mercy of the Master. The whole point of the parable

- He’s praised by the Master with the generosity of others. 

- Use the gifts God has given you now so you will be welcomed later.

16:9

And I tell you, make friends for yourselves by means of unrighteous wealth,[d] so that when it fails they may receive you into the eternal dwellings.

καὶ ἐγὼ ὑμῖν λέγω, [i]ἑαυτοῖς ποιήσατε φίλους ἐκ τοῦ μαμωνᾶ τῆς ἀδικίας, ἵνα ὅταν [j]ἐκλίπῃ δέξωνται ὑμᾶς εἰς τὰς αἰωνίους σκηνάς.

 - make for yourselves wealth to gain friends for yourself so that when it is gone,  you will be welcomed into eternal dwellings. 

-what matters? Eternity 

-use the things that are temporal for things eternal. 

-use the things of this world with the dead open hands of faith.

-The service of squandering…

-for the neighbor

-the aim is shelter not favor

-The Master says literally, “charge it to my account” to those who owe him. Like the Good Samaritan.

16:10

“One who is faithful in a very little is also faithful in much, and one who is dishonest in a very little is also dishonest in much.

Ὁ πιστὸς ἐν ἐλαχίστῳ καὶ ἐν πολλῷ πιστός ἐστιν, καὶ ὁ ἐν ἐλαχίστῳ ἄδικος καὶ ἐν πολλῷ ἄδικός ἐστιν. 

 - The trustful with the least can be trusted with much but the one who is dishonest in connection with little will be dishonest with much.  Something true to life.

16:11

If then you have not been faithful in the unrighteous wealth, who will entrust to you the true riches?

εἰ οὖν ἐν τῷ ἀδίκῳ μαμωνᾷ πιστοὶ οὐκ ἐγένεσθε, τὸ ἀληθινὸν τίς ὑμῖν πιστεύσει; 

 - if in connection with money you are not being faithful who will entrust you with true wealth.  

16:12 

 And if you have not been faithful in that which is another's, who will give you that which is your own?

 καὶ εἰ ἐν τῷ ἀλλοτρίῳ πιστοὶ οὐκ ἐγένεσθε, τὸ [k]ὑμέτερον τίς [l]δώσει ὑμῖν;

- If you have not become faithful in the property of another who will give you property of your own. 

-heaven what will be given to you

-we need a Merciful Master

16:13 

No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.”

 οὐδεὶς οἰκέτης δύναται δυσὶ κυρίοις δουλεύειν• ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει. οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ.

- No servant can serve two masters. Or he will love one and hate the other or be devoted to one and despise the other. 

16:14 

The Pharisees, who were lovers of money, heard all these things, and they ridiculed him. 

Ἤκουον δὲ ταῦτα [m]πάντα οἱ Φαρισαῖοι φιλάργυροι ὑπάρχοντες, καὶ ἐξεμυκτήριζον αὐτόν.

- The Pharisees who were lovers of money also ridiculed Him.

16:15

And he said to them, “You are those who justify yourselves before men, but God knows your hearts. For what is exalted among men is an abomination in the sight of God.

καὶ εἶπεν αὐτοῖς• Ὑμεῖς ἐστε οἱ δικαιοῦντες ἑαυτοὺς ἐνώπιον τῶν ἀνθρώπων, ὁ δὲ θεὸς γινώσκει τὰς καρδίας ὑμῶν• ὅτι τὸ ἐν ἀνθρώποις ὑψηλὸν βδέλυγμα ἐνώπιον τοῦ θεοῦ.

 - you are the ones who justify yourselves in the eyes of men but God knows your heart. What is highest among men is detestable an abomination in the sight of God. 

V. 4 the point of the parable The steward is within the context of his knowledge and values planning ahead He must behave now in such a way that will benefit him when (after) he is "removed." μετασταθῶ (Metasstho.)  For this he will be commended (v.8) as φρονίμως  (phronimos), far-sighted.

All of us, sooner or later, will end up in a plot of earth. Given eternity, how can any thing of a material nature have any lasting consequence? Employment will not last forever. Retirement will not last forever. 

But, as Jesus makes clear, even a crook like the steward - a person with no moral compass - recognized the ultimate value of money lay in the acquisition of job-security and to insure his well-being. We need to be far-sighted with respect to our spiritual landscape. 

Footnotes:

Luke 16:6 About 875 gallons or 3,200 liters

Luke 16:7 Between 1,000 and 1,200 bushels or 37,000 to 45,000 liters

Luke 16:8 Greek age

Luke 16:9 Greek mammon, a Semitic word for money or possessions; also verse 11; rendered money in verse 13

The Holy Bible, English Standard Version. ESV® Text Edition: 2016. Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

Scripture quotations marked SBLGNT are from The Greek New Testament: SBL Edition. Copyright © 2010 by Society of Biblical Literature and Logos Bible Software

Time in the Word Proper 20

The Right Use of Money

We now turn to the money chapter from Luke’s Gospel. In dealing with today’s theme, we must consider next Sunday’s lessons. Both deal with our material possessions. For this coming week’s Gospel the parable of the unjust steward is put in the framework of the following verses, 1-13.

Alone the parable does not deal with the above over-all theme, but interpreted in the light of the following verses, the Gospel deals with the proper use of money. The Old Testament lesson deals more with how we get our money rather than how we use it. On the surface, the Epistle does not seem to deal with money at all, but a closer study shows that the implication is, if we pray for secular authorities, we shall have a society in which there can be economic justice and this the conditions described by Amos in the Old Testament would be prohibited.

Collect for Proper Twenty: O Lord, keep Your church in Your perpetual mercy; and because without You we cannot but fail, preserve us from all things hurtful, and lead us to all things profitable to our salvation; through Jesus Christ, Your Son our Lord, who lives and reigns with You and the Holy Spirit, One God, now and forever.

Collect for Psalm 113: Lord Jesus, surrendering the brightness of Your glory, You became mortal so that we might be raise from the dust to share Your very being. May the children of God, always bless Your name from the rising of the sun to its going down, for You live and reign with the Father and the Holy Spirit, now and forever.

Prayer for steadfast faith: Almighty God, our heavenly Father because of Your tender love toward us sinners You have given us Your Son that, believing in him, we might have everlasting life. Continue to grant us Your Holy Spirit that we may remain steadfast in this faith to the end and finally come to life everlasting; through Jesus Christ, our Lord.

Prayer for likeness to Christ: O God, by the patient suffering of Your only-begotten Son You have beaten down the pride of the old enemy. Now help us, we humbly pray, rightly to treasure in our hearts all that our Lord has of His goodness borne for our sake that following His blessed example we may bear with all patience all that is adverse to us; through Jesus Christ, our Lord. Amen.

Monday, 12 September 2022—Psalm 119:137-140, 142; antiphon, Psalm 119:144—In the Introit for Sunday, we pray, Your testimonies are righteous forever; give me understanding that I may live. The Lord and His law is righteous. As we cling to God’s Word and follow it, we then shall live before God in righteousness, innocence and blessedness.

Tuesday, 13 September 2022—Psalm 113 — Psalms 113 – 118 are a group of psalms linked traditionally with the Jewish feasts of Tabernacles [Harvest] and Passover. In Jewish homes, Psalm 113 and 114 are sung before the Passover meal. In the psalm for the week, we encounter God. He is beyond His creation, yet closely concerned for the humblest of His people. This is an apt description of God. This first song of praise begins and ends with the word “Hallelujah”, which means praise. Praise God forever.

Wednesday, 14 September 2022—Amos 8:4-7— God promises never to forget the rich persons’ oppression of the poor. Does it matter how we get our money? Should a Christian be glad for his money and not ask questions how it was made/ Can a Christian in good conscience accept money derived from pornography, prostitution, or trafficked drugs? Should the church have investments in countries where civil rights are denied? In Amos’ day the people are rich but for all the wrong reasons. We still live in a world where the rich get richer and the get poorer. What is the answer to all this? The word of the Lord through Amos is the answer. The kind of wealth God condemns consists of vs. 1 Greed – vs. 5a - They cannot wait for the holy days to be over that they can make more money. Compare today’s commercialization of holy days: Sunday, Christmas, Easter. 2. Dishonesty – vs.6a – Short weights: today’s false advertising. 3. Enslaving people – vs.6a – Today we are making people slaves to debt by over-purchasing. 4. Inferior products – vs. 6b – “Refuse of the wheat;” compare today’s scandal of overseas’ shipment of dirty wheat.

Thursday, 15 September 2022—1 Timothy 2:1-5— Paul urges prayer for all people, especially rulers, that we may live in peace. Paul talks about the hands of prayer. In recent years, there is a growing practice in some churches for people to raise their hands while praying, or some pastors hold out their hands with upraised palms when leading the people in prayer.

In our Epistle Paul urges us to pray for all people, especially those in high positions, that we may have that kind of world in which the gospel can flourish. Your hands in prayer are lifted hands – lifted up to the Source of our help, our Lord and Savior Jesus. Your hands in prayer are open hands – opened by faith to receive what we pray for. Your hands in prayer are holy hands – free from hatred and anger; filled with forgiving love.

Friday, 16 September 2022—Luke 16:1-15— The parable of the unjust steward. People need guidance on how to handle their money. Is it a virtue to be poor and a sin to be rich? Should a Christian despise money? Isn’t the love of money the root of all evil? In our Gospel lesson for Sunday Jesus has advice about money. He says that money can be your god. For a disciple this is an impossible situation, for no one can serve two gods. Trying to love two is impossible to do! Should a Christian then not strive to accumulate possessions? Where do you draw the line that money will not be in reality your god? John Wesley suggests a Christian should 1. Get all the money you can. 2. Save all the money you can. 3. Give all the money you can.

Saturday, 17 September 2022—1 John 3:16-18 - Sunday’s Hymn is “We Give Thee But Thine Own,” (LSB #781). Here is the definition of love. It is found in a person. It is found in an action. Jesus laid down His life for us. We in turn love and serve our neighbor. Actions speak louder then words. Thus John can say “If anyone has material possession and sees his brother in need but has no pity on him, how can the love of God be in him? The faith is taught and it is caught. May we in love befriend and serve our neighbor.

Sources:
Prayers from Lutheran Service Book © 2006 Concordia Publishing House
Collect for Pentecost 15 from Lutheran Worship © Concordia Publishing House
Lectionary Preaching Workbook Series C by John Brokhoff © 1979 CSS Publishing Lima OH
For All the Saints A Prayer Book for and By the Church Vol. II © 1995 by the American Lutheran Publicity Bureau, Delhi, NY

Image: Lift High the Cross copyright © Ed Rajas Higher Things

Proper 20 Series B

Proper 20 B

Jeremiah 11:18–20

James 3:13—4:10

Mark 9:30–37

Our Father Cares for His Children with the Gospel of His Son

The sinful heart is filled with “bitter jealousy and selfish ambition” (James 3:14), which causes hostility, quarrels and conflicts, even among those who are fellow members of the body of Christ. This should not be so! Rather, God “opposes the proud” with His Law, in order to humble them unto repentance; He “gives grace to the humble,” in order to exalt them by His Gospel of forgiveness (James 4:6–10). This true “wisdom from above” is found in the gentleness, mercy and peace of our Lord, Jesus Christ, who humbled Himself and sacrificed Himself for the salvation of sinners (James 3:17). He was “like a gentle lamb led to the slaughter,” committing Himself to God, His Father, “who judges righteously, who tests the heart and the mind” (Jeremiah 11:19–20). Therefore, “after three days,” His Father exalted Him by raising Him from the dead (Mark 9:31). In Holy Baptism, He takes disciples of all ages into His arms like little children. In receiving Him through repentance and faith in His forgiveness of sins, they receive from His Father a share in the glory of His cross and resurrection (Mark 9:36–37).

Collect for Proper 20 – O God, whose strength is made perfect in weakness, grant us humility and childlike faith that we may please You in both will and deed; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, One God, now and forever. Amen.

 Lord, break our fear of death by reminding us that You have died, never to die again. Today, open our frightened hearts with the resurrection's promise; one day, open our closed eyes with the resurrection's power.

Lord, forgive us for our battles over greatness. Remind us that You alone are great, for You lave served the least among us.

Lord, thank you for Your work through the lives of others. Lead me to welcome those miracles and mercies that You show through every one of Your people.

Jesus shatters our hopes and dreams...

Sunday’s Theme: The Christian and his opposition can be clearly seen in the three main readings for this coming week. In the Old Testament lesson, [Jeremiah 11:18—20] Jeremiah asks vengeance upon his enemies.  In the Epistle, [James 3:13-4:10] Opposition has its source in worldly wisdom. In the Gospel, [Mark 9:30-37] Jesus goes to Jerusalem to face his oppressors. Christians live in a hostile world, for friendship with the world is enmity to God.

Jesus goes to Jerusalem to face his oppressors. Jesus again announces His approaching passion and teaches the disciples the meaning of greatness. 

On His way to Jerusalem, Jesus announces a second time that He is going there to suffer, die, and rise on the third day. To avoid being detained, he travels incognito.

 Unlike the first announcement, the disciples do not understand it and are afraid to ask Him the meaning of it. When the group reaches Capernaum, Jesus asked them what they were discussing during the walk.

They were too embarrassed to answer, for they had discussed who would be Number One in the coming Kingdom.  Jesus taught that the one to be first must be last as a servant. To illustrate He takes a child in His arms, for in that day women and children were considered second-class citizens. Jesus makes the point that the greatest will minister to one like a child in His name, and when He does, He serves both Christ and God.

Jesus Again Foretells Death, Resurrection Vv. 30-32 - Jesus repeats the prophecy of His Passion and resurrection while the disciples listen in frightened silence. Death is frightening and confusing when we cannot see the promised resurrection. Yet, Jesus bears our fears as well as our sins on the cross in order to deliver us.

Up Becomes Down, and Down Up

Rev. Dr. Daniel J Brege

But they did not understand the saying, and were afraid to ask him. Mark 9:32

In God’s kingdom, up becomes down and down becomes up; but this is the only way salvation can occur.  We who are down in sin and death can only be saved if we are brought up in forgiveness and resurrection. To save us we must be brought up, and to accomplish this, He who is the loftiest One must be brought down to the deepest depths.

Throughout the four Gospels Jesus predicted that He must be killed and then rise again.  In our text He gives a sample of such prophecy:  The Son of Man is going to be delivered into the hands of men, and they will kill him. And when he is killed, after three days he will rise [v 31].  As identified in our title quote, the disciples did not understand the saying. How could they?  Sinful man can only discern such sayings by the power of the Holy Spirit. According to sinful human understanding, how can it be that the very One who raises dead people to life should die…even be killed?  This is unthinkable.  Additionally, who could hate this compassionate man, hating Him to the point of killing Him?  And if Jesus is indeed the Son of God—identified as such by miracles such as stilling a storm—how in the world could He be killed? It is also unimaginable that Jesus could rise from the dead.  Granted, He occasionally raised the dead, but who would raise Him from the dead?  But the main question sinful man cannot answer is, Why was it necessary for Jesus to die?

“Up” must become “down” so that “down” can become “up.”  The One who created this world to be an intertwinement of time, space and matter must Himself come “down,” becoming flesh—part of space, time and matter, in order to save His creation.  The One who is all-powerful must come “down” to be a vulnerable baby, and then grow to be a vulnerable man.  The very One who healed pain and misery must go “down” into utmost pain and misery in order to give final deliverance to mankind’s sin-caused pain and misery.  The One who is without sin must go “down” and become sin to save the sinners. The very One who is the source of life must go “down” into death, to save those under the curse of death.  In summary, the One who is master of all had to become servant of all. Thus, for the Son of God, “up” became “down”—for our salvation.

Then “down” became “up” when the horribly crucified Christ rose from the grave. In this resurrection we realize that all of our “downs” are now “ups.”  Our “downs” of sin and all of its results are in Christ made into “ups” for He has paid for sin. This down-turned-up victory is summarized in Revelation 21:4:   He will wipe away every tear from their eyes, and there will be no more death or mourning or crying or pain, for the former things have passed away.

By faith our “downs” have become “ups,” but by sight it does not yet appear so.  Nonetheless, in the yet-occurring “downs” of this life, Christ keeps pulling us up.  As Christians we still fall down in sin, but Christ through His Church repeatedly lifts us up in forgiveness.  It appears as Christians that we are only going down, for we are not separated from the pain and travail of the present world, with the ultimate result that we go down into the grave.  However in the midst of this “down” stuff, Christ’s Word and Promises repeatedly pull and prop us up, for in our trials He has promised never to leave or forsake us, and as we face death we cling to His promise that because He lives, we shall live also.  The Holy Spirit, through the Word of the Cross, keeps bringing us up.

The ups and downs surface again as we are empowered by the Spirit in our Christian walk.  In our Gospel text Jesus makes the “upside down” directive: If anyone would be first, he must be last of all and servant of all [v 35].  Simply put, we are to be like Christ who, though being the greatest One, became last and servant of all.  If you want to be “up” in Christ’s kingdom, you must become lowly.  “Up” must become “down” in our Christians walk.  Even as believing in Christ’s up-turning-down work of salvation can only be accomplished by the Holy Spirit, so, too, our sanctified walk of servanthood can only be accomplished by the power of the Holy Spirit, as He trains us to fix the eyes of our faith on Christ—the crucified and risen Son of God.

9:30

They went on from there and passed through Galilee. And he did not want anyone to know,

 κακειθεν εξελθοντες επορευοντο δια της γαλιλαιας και ουκ ηθελεν ινα τις γνοι

 - He did not want will wish desire for any to know where they were - because He was teaching them...

9:31

for he was teaching his disciples, saying to them, “The Son of Man is going to be delivered into the hands of men, and they will kill him. And when he is killed, after three days he will rise.”

εδιδασκεν γαρ τους μαθητας αυτου και ελεγεν [αυτοις] οτι ο υιος του ανθρωπου παραδιδοται εις χειρας ανθρωπων και αποκτενουσιν αυτον και αποκτανθεις μετα τρεις ημερας αναστησεται

- he was continually teaching His disciples, the whole Gospel/salvation story. He will be betrayed into the hands of men, and after three days He Shall Rise. 

9:32

But they did not understand the saying, and were afraid to ask him.

οι δε ηγνοουν το ρημα και εφοβουντο αυτον επερωτησαι

- They were ignorant of what He meant and afraid of the subject matter...afraid even to engages Jesus in the discussion. They shut up about it.

 Who Is the Greatest? VV.32-37 Confused by Jesus' prediction of His death, the disciples return to a subject they know well, their own greatness. Jesus shows them that true status is found in serving those whom God values.

When we are tempted to debate who is the greatest, we should instead look to where the Master hangs on the cross. He represents us before the Father in order to redeem us, and He lead us by the cross into a new life.

9:33

And they came to Capernaum. And when he was in the house he asked them, “What were you discussing on the way?”

και ηλθον εις καφαρναουμ και εν τη οικια γενομενος επηρωτα αυτους τι εν τη οδω διελογιζεσθε

-  He Asked them "what were you talking about on the road? He brings up the subject.

9:34

But they kept silent, for on the way they had argued with one another about who was the greatest.

οι δε εσιωπων προς αλληλους γαρ διελεχθησαν εν τη οδω τις μειζων

- They were silent...they shut up...as they were debating, "whose the greatest?"  A comparative, "who is greater?"

9:35

And he sat down and called the twelve. And he said to them, “If anyone would be first, he must be last of all and servant of all.”

 και καθισας εφωνησεν τους δωδεκα και λεγει αυτοις ει τις θελει πρωτος ειναι εσται παντων εσχατος και παντων διακονος

- sitting down, He called the twelve, if any would be first he must be deacon...sitting prophetic posture for teaching, He calls them to teach.  He became first by serving...he's not here to teach them how to be great...

9:36

And he took a child and put him in the midst of them, and taking him in his arms, he said to them,

και λαβων παιδιον εστησεν αυτο εν μεσω αυτων και εναγκαλισαμενος αυτο ειπεν αυτοις

- taking a παιδιον "little one" He embraced Him and said,

9:37

“Whoever receives one such child in my name receives me, and whoever receives me, receives not me but him who sent me.”

ος αν [εν] των τοιουτων παιδιων δεξηται επι τω ονοματι μου εμε δεχεται και ος αν εμε δεχηται ουκ εμε δεχεται αλλα τον αποστειλαντα με

- whoever receives one of these little children in my name and receives them receives me and whoever welcomes me does not welcome me but the one who sent me.  Great baptism talk. Proof text!

“Everybody can be great...because anybody can serve. You don't have to have a college degree to serve. You don't have to make your subject and verb agree to serve. You only need a heart full of grace. A soul generated by love.” - Martin Luther King Jr.

-The Holy Bible, English Standard Version. ESV® Text Edition: 2016. Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

-1881 Westcott-Hort New Testament (WHNU) -by Public Domain