For the 17th Sunday after Pentecost the three assigned C: readings are Amos 8:4-7; 1 Timothy 2:1-15 and Luke 16:1-15. The passage upon which the sermon is based is Luke 16:8, “So the master commended the unjust steward because he had dealt shrewdly. For the sons of this world are more shrewd in their generation than the sons of light.”

The so-called parable of the Unjust Steward is one of the most difficult portions of the Bible to preach on because of the multitude of different interpretations that are provided. At last count there were at least 16 different understandings. The main questions are whether either or both of the master and steward are ethical or unethical, why the steward was commended if what he did was unethical, what exactly was the reduction of the bill and how is it that the way we handle money here on earth makes a difference as to whether or not we go to heaven.

In my opinion, there are two primary possibilities. On the one hand is to assume this is a parable and on the other hand that it is not a parable. The passage itself does not mention it is a parable nor are the normal attributes of a parable present. If a parable specifically reveals how the kingdom of God on earth actually works, it is difficult to find Jesus. The best one can do is to conclude that Jesus is the steward Who is only considered unjust by the people and religious leaders of His day. He reduces the debt of sin in a way that is not normal (death on a cross) and the Father forsakes Him because of the sin He placed on Himself.

On the other hand, if it is not an actual parable, it certainly appears to have an emphasis on the proper stewardship. I prefer the parabolic nature of the passage although if anyone insists on a specific interpretation for this text, I would be most happy to hear it. As indicated earlier, it is one of the most difficult passages to both interpret and apply.

The three readings for the 16th Sunday after Pentecost for Series C are Ezekiel 34:11-24; 1 Timothy 1:5-17 and Luke 15:1-10.  The text on which to preach is Luke 15:10, “Likewise, I say to you, there is joy in the presence of the angels of God over one sinner who repents.”

One would think that the interpretation of this parable is somewhat obvious. Jesus is the Shepherd; we are the lost sheep; the 99 are the Pharisee and scribes. But not according to so-called “scholars” with their unique interpretations. One suggests that this parable is about you and me finding the kingdom of God and rejoicing when we take it back home and tell all our friends about it. Another suggests that the 99 refer to the angels because they don’t need repentance.

Of the various interpretations, they all fall into 2 camps–the Law camp and the Gospel camp. The Law camp suggests that this is a parable telling us what to do in either finding the kingdom of God ourselves or finding those outside of the kingdom and bringing them home. The problem with such an interpretation is that humans are the real actors of the parable in obedience to the commands of God. The Gospel camp understands that God is the actor in not only in finding the Lost Sheep–which are the sinners referred to in verse 2–but also in giving us a definition of repentance.

When Jesus concludes that “there is joy in the presence of the angels of God over one sinner who repents” He is providing how God understands what repentance is. We often think of the results of repentance which are sorrow and contrition over sin. But repentance is actually the work of God in coming to us as unbelievers and saving us without any cooperation or contribution on our part

In fact, verse 10, while specifically referring to the women and the lost coins is synonymous with verse 7 about repentance. It is even more obvious in regard to the lost coin than the lost sheep that the coin does nothing in either becoming found or being returned to its rightful place as a possession of the woman. Law and Gospel are indeed the critical marks of distinction that are so needed in regard to proper interpretation and application.

For the 15th Sunday after Pentecost, the Series C readings are Deuteronomy 30:15-20; Philemon 1-21 and Luke 14:25-35 with Luke 14 26 as the sermon text, “If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple.”

Here we go again with one of those Biblical passages that appears to contradict the message of Scripture that we are to love everyone. How is that possible if at the same time you are to hate your father and mother? Many young people are leaving the organized church not because of passages like this but because of the interpretation and application of passages like this. Unless one keeps the distinctions between Law and Gospel, verses like this one will appear not only to contradict other parts of the Bible but also result in a rejection of such a god who would want us to hate our parents. So how do we understand this properly?

First, the word translated as “hate” does mean “hate” so that one cannot wiggle out of Jesus’ words by sleight of hand of translation. Once more the key to proper interpretation of the Scripture is not your pastor, the denomination leaders, the pope or church councils. Instead, Scripture interprets Scripture. That means both the immediate and wider context. Now it is clear that we are to love one another as Jesus loved us. However, is there something within the narrow context that might help us more fully understand what Jesus is saying?

Verse 26 itself reveals that this hating of relatives takes place when one “comes to Jesus.” Verse 27 includes the concept of “bearing one’s cross.” and verse 33 clarifies this by saying that one cannot become the disciple of Jesus unless he forsakes all that he has. What we are dealing with here is the fact that when one becomes a disciple of Jesus, crosses will appear by which one will have to make a decision whether we forsake the world or Jesus.

Let’s use the phrase in verse 26 to make the point which says that we need to hate our own life also. What does that mean? Well, what kind of life does a person have prior to faith in Jesus Christ? He has a life of sin. Jesus’ point is clear. When you become His disciple, you will still be tempted not to follow Jesus. That temptation will come from your own selfish life of desires, perhaps from members of your family, certainly because of your possessions. To choose Jesus in situations when there is a choice is the cross we bear.

The following is an example of how some choose parents over Jesus. How many times does a pastor face a couple from different denominations that wants to get married. Even when both agree that the Lutheran faith is the correct summary of holy Scripture, it is not unusual that the non-Lutheran still will not change because he or she does not want to upset parents. That places love of parents above love for Jesus. Jesus Himself faced that decision when Mary, his brothers and sisters were tempting Him to stop His “silly” preaching about Himself being the Messiah. Jesus replied that those who are truly His family are the ones who believe His Word.

Now none of us are capable of following the will of Jesus perfectly. That’s why He, as our substitute, so hated the world, sin and the devil that He became our substitute in taking upon Himself the punishment that should have been ours. He died so that we will never really die but be raised from the deadness of our mortal life to be with Him and the heavenly host eternally. It’s a message worth sharing with others who remain in the darkness of unbelief.

The following are the three assigned readings for Series C in the Church year for the 14th Sunday after Pentecost: Proverbs 25:2-10; Hebrews 13:1-17 and Luke 14:1-14. Chosen for this week’s sermon text is Luke 14:3, “And Jesus answering, spoke to the lawyers and Pharisees, saying, ‘Is it lawful to heal on the Sabbath?’”

Why would Jesus ask such a question? In the new religion of Judaism–which is not the Old Testament Israeli religion–there were over 600 rules about how to keep the Sabbath properly. For example, it would be work to carry a pitcher of water on the Sabbath unless you could carry it with your teeth because then it would not be that heavy and not considered as work. A man with the disease of dropsy was present and the Pharisees were watching Jesus closely. For this was a Sabbath and a physician was not to work on it unless it was a matter of life or death.

Jesus, of course, heals the man and then asks whether those present would rescue a donkey or an ox that had fallen  into a pit on the Sabbath. The point is made for the people of that day but we find many Christians today confused about the Sabbath commandment. Some wonder whether it still is in place because many Christians no longer worship on a Saturday and was that not the essence of Sabbath worship? The answer is no. For the word Sabbath does not mean “Saturday” or “seventh” but refers to “rest.” But are we not to “rest” on the Sabbath which is Saturday?

This is where Law and Gospel distinctions are most helpful. For not only do we distinguish between L&G but also distinguish the different kinds of Law. There were three kinds of Law that God wills us to follow. They are civil, ceremonial and moral. It is interesting to note that each of the commandments have a civil, ceremonial and moral aspect. For example, the fifth commandment to not kill had a civil aspect in that there were cities of refuge to which one who had accidentally killed someone could flee. Also there was a ceremonial need to sacrifice an offering. And, of course, there was a moral aspect of not taking someone’s life without permission from God to do so such as in self-defense, war or capital punishment.

So also with the third commandment. The moral part was that children of God need to set aside a time of rest or worship each week. The civil part took place, for example, when God provided manna to His people but they were not to pick up any of it on Saturday. The ceremonial part was that the main day for worship after Mt. Sinai was on Saturday.

We Christians living in the New Testament era are no longer bound to two of the Old Testament kinds of law; namely, the civil and the ceremonial. While we are bound to the civil laws of the land in which we live, the ceremonial laws have been completely abrogated because their purpose was to remind the Old Testament people of the need for the coming of the Messiah so that people would not have to be sacrificing for their sins daily.

The moral part of the Sabbath commandment remains in place that we children of God are to set aside a time for rest as God leads us in worship giving to us the gifts of the forgiveness of sins, the robe of righteousness and the many other gracious promises resulting from the death and resurrection of Jesus Christ. For us, the Sabbath is no longer a burden but a privilege not only to worship the holy Trinity but also to receive from God the salvation won for us by our Lord and Savior Jesus Christ.

On the 13th Sunday after Pentecost in Series C readings, we have Isaiah 66:18-23; Hebrews 12:4-29 and Luke 13:22-30. The text to preach about is Hebrews 12:6, “For whom the Lord loves He chastens, and scorges every son whom He receives.”

Ask Christians if they can remember an occasion when Jesus did not show love. If they have one it is the incident of Jesus whipping the people in the temple so that they would not make it a den of robbers. The only problem with that–or any other incident for that matter–is that because God is a God of love, every action He does is loving. We may have a terrible task in trying to figure out how such actions are loving but all that God does or permits is from a attitude of love.

Perhaps the analogy the writer to the Hebrews uses about a father chastising a child makes more sense–at least if you are the father. But even the temple whipping makes loving sense when the only other option for Jesus was to leave those in the temple attempting to buy their way into heaven, or, steal their way into heaven by means of sacrifical purchases. Any p;arent that would permit the child to immerse onesself into the world of sin without consequence would be a most unloving father indeed.

Of course, none of our sufferings of chastising can even come close to the death on a cross of the Innocent One. For He took upon Himself the punishment that should have been yours and mine. We were the ones who benefited from His death and suffering which we so deserved because of our sin. We, who justly deserved temporal and eternal punishment, now have received grace upon grace because God so loved you that He gave His only begotten Son.

For Series C of the three year lectionary, the readings for this 11th Sunday after Pentecost are Genesis 15:1-6; Hebrews 11:1-16 and Luke 12:22-40. The passage to preach about is Genesis 15:6, “And he believed in the Lord, and He accounted it to him for righteousness.”

Part of the problem for the natural man is to understand the Bible because of the lack of analogies that fit. For example, whoever heard of three persons but one essence or body and blood being in, with and under the forms of bread and wine? In fact, the very essence of the Christian faith has no analogy or comparable experience in the world to use as a comparison. And what is that essence? That by trusting a promise, one’s status is changed eternally.

I don’t receive a birthday card with money from my mother when expected. So I phone her and she informs me that she sent the gift but sent it to another address of a home I own. Now I believe her but I still don’t have the money. So I go to the house and find the letter in the mailbox with a check inside but I still don’t have the money. So I go to the bank and only after cashing the check do I have the money. That means that even though I trusted the word of my mother, it didn’t make any difference until I went and got the check, etc.

How different is the Christian faith from any other religion. No other religion provides sure salvation because of believing a promise. And exactly what is the promise? It is the promise that  not at my conversion, not at my baptism, not at my inviting Christ into my heart but rather at the cross of Christ my sins were entirely forgiven and God pronounced an absolution upon sinful me–even though I was not even born!

For you see, the trust or faith that saves is a confidence that what God has said about my sins actually took place before I came to faith! It occurred on a wind-swept hill called Calvary outside of Jerusalem by the garbage dump. The fact that Jesus was forsaken by His Father–another mystery beyond full comprehension–means that I will never be forsaken. The objective reality of my sin being forgiven and therefore not being held accountable for the punishment of that sin, took place at the cross and was made certain by the resurrection.

We therefore do not say to unbelievers, “If you believe in the Lord Jesus Christ your sins WILL BE forgiven.” No, instead, we proclaim that “Your sins HAVE BEEN forgiven. Believe in the Lord Jesus Christ.” The difference is the difference between living under the Law assuming that what I do, think, say or believe is the foundation for my salvation and living under the Gospel concluding that what Jesus did for me is the reason for my salvation. We are saved the same way as was Abraham who believed the unbelievable by the power of the Holy Spirit at which occasion God declared him righteous in His sight!

On the 10th Sunday after Pentecost in Series C the three readings assigned are Ecclesiastes 1:2, 12-14; 2:18-26; Colossians 3:1-11 and Luke 12:13-21. The text for the sermon is Ecclesiastes 1:2, “‘Vanity of vanites,’ says the Preacher, ‘Vanity of vanities, all is vanity.’”

Part of the problem with using the word “vanity” is that in today’s culture it has the meaning of being prideful. Solomon is not referring to man’s pride but rather he is pointing out how at times everything appears to be so meaningless. The word actually refers to “vapour” or “breath” as in verse 14 life is described as a process like grasping for wind. This is a wonderful metaphor because every member of the congregation has experienced the futility of what is being done. You buy new tires for your car and the transmission goes out three days after the warranty expires. The list of examples is endless.

Law and Gospel has one purpose which is to point to Christ as the only hope both here on this earth and for all eternity. Frankly, the book of Ecclesiastes is a very comforting message from God. How so? It provides an insight into life so that we are not surprised or, at the worse, take offense at how God is handling life on earth. To understand the futility of life because the earth is the abode of Satan (“on earth is not his equal”) moves us to respond to life’s twists and turns with, “Well, what else did you expect?”

The ending of the book of Ecclesiastes (12:13) invites us to hear (in the sense of “obey”) the concluding understanding of the true meaning of why we are here on earth which is to “Fear God, and keep his commandments because this applies to every person.” (NAS) To follow in Christ’s footsteps means that while the disciples thought that on a certain Friday His life had come to a futile end, the Church recognizes such a day as “Good.”

It reminds us of a Chinese parable about a farmer whose horse ran away. His friends were grieved but the farmer replied, “Why do you conclude that was bad?” Two days later the horse returns bringing with him a herd of wild horses. The friends rejoice but the farmer replies, “Why do you conclude that is good?” Two days later his son falls off of one of the wild horses and breaks his leg. His friends grieve but the farmer says, “Why do you conclude that was bad?” Two days later the army comes through the village to take young men to war but the son can’t go because of his broken leg. The friends rejoice but the farmer says, “Why do  you conclude that was good?” And the story ends.

It is a story that is our story as we often get bad and good mixed up. We reverse the equal signs handing our good works to God for merit and God says, “Why do you think that is good?” Or, we suffer with a broken transmission and God says, “Why do you think that is bad?” The Christian is to have the hope that the message of Ecclesiastes is comforting to realize that we should expect futility and failure in this world because of its fallen nature. But in Christ we have been renewed as new creations and become the Christian nation on earth. We can interpret reality as God does knowing that confessing we are poor, miserable sinners is not bad and that the cross was indeed good for us!

For the ninth Sunday after Pentecost, the three readings assigned are Genesis 18:178-33; Colossians 2:6-15 and Luke 11:1-13. Chosen as the sermon text is Luke 11:8, “I say to you, though he will not rise and give to him because he is his friend, yet because of his persistence he will rise and give him as many as he needs.”

After reading a number of commentaries and listening to sermons of this passage, the title unfortunately appears to be “Persistence Pays Off.” This is not really a parable but an illustration story to make a point. Jesus tells of going to a friend of yours and asking for three loaves of bread but your friend says that the door is shut, he and his children are in bed and he can’t give him the loaves. However, if you are persistent, he will rise and give you as much as you need. Now what possibly could be the meaning of this story?

It appears that there are many who imagine that by their much praying and if in particular they have a crew of praying people, that there will be a greater chance that God will hear and respond to such prayers favorably. Yes, there are many examples of apparently miraculous answers to prayers but is it because there were many people with much prayer or because the prayer of the righteous availeth much?

Unlike a parable which speaks of how things do operate in the kingdom of God on earth; that is, the holy Christian Church, this story is an example of how God is far better than the unwilling friend. God instead says, “Ask” and it’s given; “Seek” and it’s found; “Open” and it’s opened. The key is verse 13 which reveals that if even a friend who at first is evil toward your request will finally provide what you need because of your insistence, you can only imagine how your loving God will provide what you really need instantly.

One way to begin such a sermon is to ask the congregation if they remember a prayer God did not answer. If anyone does remember such a prayer, either they are an unbeliever or they do not understand Christian prayer. God’s answer is immediate, always to your good, always according to His will and always in keeping with His promises. He never promises you a rose garden but does promise to help you get through the thorns of life and cope with whatever the devil, the world and your flesh can throw your way.

We do not have a god of the Law who will answer because of your much work at praying. We have instead the God of the Gospel Who answers immediately and, at times, before we even ask, because of the work His Son did for you on the cross. Once through faith you have become His child, He will never give you a stone when you ask for bread or a serpent when you request fish or a scorpion when you desire an egg. He is the God of grace in giving you what you do not deserve beginning with the forgiveness of sins, the robe of righteousness and eternal life.

As we approach the 8th Sunday after Pentecost we find the three assigned readings to be Genesis 18:1-14; Colossians 1:21-29 and Luke 10:38-42. The chosen text to preach about is Luke 10:41, “And Jesus answered and said to her, ‘Martha, Martha, you are worried and troubled about many things.’”

Some passages are more difficult than others to preach about by first getting the laity confused. This is a no brainer in accomplishing that goal. Those of you who have been following this blog for some years now may have figured out the style we employ in most sermons. We attempt to find the “contradiction” in the text which then leads to confusing the laity which confusion is ovecome only through the use of Law and Gospel. One of the best ways to begin the confusion is by means of a question to the old Adam. So here goes.

“When you come home from work (shopping, school, etc.) what do you think God would prefer you to do? Read the newspaper or read the Bible?” Such a question places the hearer in a real dilemma. He expects that the correct answer is “to read the Bible” but the hesitation comes about because he knows he prefers to read the paper or look at the news on TV. Which then leads to the text and in this case the event of Jesus’ visit to the home ofMartha and Mary.

Because the old Adam interprets the Bible through the prism of trying to find principles of life in order to keep score of how righteous we are, it is quite sensible that most people find a principle of life in this Martha and Mary visit. It is that when we have a choice between listening to Jesus and doing something else, we should listen to Jesus. So the conclusion that we ought to read the Bible rather than the paper when we come home from work.

However, from a Law and Gospel perspective, when God criticizes someone it is never just for a sin committed. It is also for the unbelief behind that sin. It is not that Martha is angry with Mary for not helping out. Martha is troubled with the attitude of Jesus. Listen to her words with special emphasis provided: “Lord, do you NOT CARE that my sister has left me to serve alone? Therefore TELL HER to help me.”

Here is a creature telling off the Creator! This is not a simple temper tantrum from one sister to another. It is an assault against Jesus as being true God. We would venture to say that had Martha continued to do the work of serving while listening with one ear to the words of Jesus without any rancor against Mary, then there woud have been no criticism from Jesus. One of the wonderful rediscoveries about the Reformation is that a fruit of the Holy Spirit is not necessarily only a spiritual work. It also can be a temporal work such as the changing of the baby’s diaper or making a dinner.

No, it’s not a sin to read the paper rather than the Bible when you arrive home. It is not just a matter of priorities but an understanding of doing all things from a Christ-centered motivation. And when we sin, we can flee to the cross and hear the words addressed to each of us, “Father, forgive them, for they know not what they do.”

The three readings assigned for the 7th Sunday after Pentecost are Leviticus 18:1-5; 19:9-18; Colossians 1:1-14 and Luke 10:25-37. The text chosen to preach about is Luke 10:28, “And he said to him, ‘You have answered rightly; do this and you will live.’”

It’s known as the Parable of the Good Samaritan which makes it wrong on two counts. First, it is NOT a parable. Parables are about what happens in the kingdom of God with Jesus as the primary person of the parable. Now there have been those who attempt to make Jesus the Jewish person who was attacked, the Samaritan who helped him, the animal upon whom the Samaritan placed the Jew and so forth. Furthermore, the real point is not about loving Samaritans or Jews but it is an answer to the question of the deceptive lawyer. How so?

The lawyer asks what he is to do to inherit eternal life. Think about that for a moment. If someone were to ask you about what they needed to DO to get to heaven, would you not tell them, “Nothing?” Would you not point them to Jesus as Savior Who died to take away the punishment of sin and Who rose to affirm that His mission was successfully accomplished? Look what Jesus says!  “What is written in the Law?” Jesus points to the Law as the way of salvation? Why did He do so?

Being the top theologian of His day, Jesus knew well the distinctions between Law and Gospel With the lawyer Jesus realizes that the man imagines that he can be good enough to merit salvation. So Jesus not only points him to the law but when the lawyer correctly quotes Deuteronomy 6 as part of the Jewish Shema, Jesus responds, “Do this and you will live.” “Do this and you will live!!!!” Has Jesus forgotten that a man is saved by grace through faith and not byworks of the Law? Or, is there something else going on here?

Of course there is. Jesus knows that when you are speaking with someone who imagines that they can merit their way to heaven, you demonstrate to them where they fall short. So the reason for a story about an enemy being a good person in helping out someone in need. The point is clear. Jesus is simply telling the lawyer one area of his life where he falls short of the glory of God. There really is NO GOSPEL in the entire passage. It is all Law. Because as Jesus said, it is wrong to give pearls to the swine. That is, it is bad theology to proclaim the Gospel to someone who imagines that they are not as sinful as God regards them.

To show that this is NOT a parable, simply go to a parallel conversation in Mark 10 with the rich man. The SAME QUESTION is asked but this time the problem is love of money which Jesus points out. When the disciples ask Jesus who can be saved, He answers that it is IMPOSSIBLE  with man but not with God for with God all things are possible. Jesus is making the point that even with the help of God it is impossible for a man to contribute to his salvation. No, as an unbeliever, he is dead in sin and therefore cannot possibly respond. The response comes only when the Holy Spirit creates faith and good works follow after a person is totally saved.

In both Mark 10 and Luke 10 conversations with the lawyer/rich man, Jesus speaks no Gospel for each of them needs to hear the Law in all its severity. While both passages give no indication whether either of the men ever came to faith, we know that because of Jesus’ Law and Gospel preaching some Pharisees, like Nicodemus and Joseph of Arimathea, did come to faith trusting in the promises of the Gospel connected to the death and resurrection of Jesus Christ.