September 4 th Pentecost 16. Sentence Whoever does not carry the cross and follow Jesus cannot be his disciple.

Transcription

1 September 4 th Pentecost 16 Sentence Whoever does not carry the cross and follow Jesus cannot be his disciple. Prayer of the day God of the ages, you call the Church to keep watch in the world and to discern the signs of the times: grant us the wisdom that your Spirit bestows, so that with courage we may proclaim your prophetic word, and complete the work you have set before us; through your Son, our Lord Jesus Christ, who lives and reigns with you in the unity of the Holy Spirit, one God, forever and ever. Amen. Jeremiah 18:1-11 The word that came to Jeremiah from the LORD: Come, go down to the potter s house, and there I will let you hear my words. So I went down to the potter s house, and there he was working at his wheel. The vessel he was making of clay was spoiled in the potter s hand, and he reworked it into another vessel, as seemed good to him. Then the word of the LORD came to me: Can I not do with you, O house of Israel, just as this potter has done? says the LORD. Just like the clay in the potter s hand, so are you in my hand, O house of Israel. At one moment I may declare - concerning a nation or a kingdom, that I will pluck up and break down and destroy it, but if that nation, concerning which I have spoken, turns from its evil, I will change my mind about the disaster that I intended to bring on it. And at another moment I may declare concerning a nation or a kingdom that I will build and plant it, but if it does evil in my sight, not listening to my voice, then I will change my mind about the good that I had intended to do to it. Now, therefore, say to the people of Judah and the inhabitants of Jerusalem: Thus says the LORD: Look, I am a potter shaping evil against you and devising a plan against you. Turn now, all of you from your evil way, and amend your ways and your doings. Psalm 139:1-5, O Lord, you have searched me out and known me: you know when I sit or when I stand, you comprehend my thoughts long before. You discern my path and the places where I rest: you are acquainted with all my ways. For there is not a word on my tongue: but you, Lord, know it altogether. You have encompassed me behind and before: and have laid your hand upon me. Such knowledge is too wonderful for me: so high that I cannot endure it. For you have created my inward parts: you knit me together in my mother's womb. I will praise you, for you are to be feared: fearful are your acts, and wonderful your works. You knew my soul, and my bones were not hidden from you: when I was formed in secret, and woven in the depths of the earth. Your eyes saw my limbs when they were yet imperfect: and in your book were all my members written; Day by day they were fashioned: and not one was late in growing.

2 How deep are your thoughts to me, O God: and how great is the sum of them! Were I to count them, they are more in number than the sand: were I to come to the end, I would still be with you. Philemon 1:1-25 Paul, a prisoner of Christ Jesus, and Timothy our brother, To Philemon our dear friend and co-worker, to Apphia our sister, to Archippus our fellow soldier, and to the church in your house: Grace to you and peace from God our Father and the Lord Jesus Christ. When I remember you in my prayers, I always thank my God because I hear of your love for all the saints and your faith toward the Lord Jesus. I pray that the sharing of your faith may become effective when you perceive all the good that we may do for Christ. I have indeed received much joy and encouragement from your love, because the hearts of the saints have been refreshed through you, my brother. For this reason, though I am bold enough in Christ to command you to do your duty, yet I would rather appeal to you on the basis of love and I, Paul, do this as an old man, and now also as a prisoner of Christ Jesus. I am appealing to you for my child, Onesimus, whose father I have become during my imprisonment. Formerly he was useless to you, but now he is indeed useful both to you and to me. I am sending him, that is, my own heart, back to you. I wanted to keep him with me, so that he might be of service to me in your place during my imprisonment for the gospel; but I preferred to do nothing without your consent, in order that your good deed might be voluntary and not something forced. Perhaps this is the reason he was separated from you for a while, so that you might have him back forever, no longer as a slave but more than a slave, a beloved brother especially to me but how much more to you, both in the flesh and in the Lord. So if you consider me your partner, welcome him as you would welcome me. If he has wronged you in any way, or owes you anything, charge that to my account. I, Paul, am writing this with my own hand: I will repay it. I say nothing about your owing me even your own self. Yes, brother, let me have this benefit from you in the Lord! Refresh my heart in Christ. Confident of your obedience, I am writing to you, knowing that you will do even more than I say. One thing more prepare a guest room for me, for I am hoping through your prayers to be restored to you. Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you, and so do Mark, Aristarchus, Demas, and Luke, my fellow workers. The grace of the Lord Jesus Christ be with your spirit. Luke 14:25-33 Now large crowds were travelling with Jesus; and he turned and said to them, Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple. Whoever does not carry the cross and follow me cannot be my disciple. For which of you, intending to build a tower, does not first sit down and estimate the cost, to see whether he has enough to complete it? Otherwise, when he has laid a foundation and is not able to finish, all who see it will begin to ridicule him, saying, This fellow began to build and was not able to finish. Or what king, going out to wage war against another king, will not sit down first and consider whether he is able with ten thousand to oppose the one who comes against him with twenty thousand? If he cannot, then, while the other is still far away, he sends a delegation and asks for the terms of peace. So therefore, none of you can become my disciple if you do not give up all your possessions.

3 ON THE READINGS The Old Testament Reading The vessel that the potter was making was spoiled (marred) in the potter s hand. This was not the fault of the potter, but that of a defect in the material. The potter does not continue to fashion a defective vessel, but instead reworks the clay into something pleasing to him. As Jeremiah watches the potter, God communicates to him a great truth. God has all authority, and all power, to form and fashion kingdoms and nations as he pleases. He may fashion us as he wishes. Yet the nation of Judah, at this stage, has a choice. If they continue to rebel against God, marring the shape that God desires to fashion them, punishment will come. If they mend their ways and turn again to God, the Master Potter will make of them a pleasing and useful vessel. We may apply the truth communicated to Jeremiah to our beautiful world How has sinfulness marred God s good creation? What decisions can we make so that the clay of creation can be reworked to the shape intended by its creator? What of our nation? What of our church? What of our own individual lives? Has the shape that God desired us to be become spoiled by sin and selfishness? Do we trust the Master Potter to take us into his hand and rework us into a shape that is pleasing to him? The Psalm Psalm 139 speaks of relationship. The play on the words you and I (or me, my ) speak of a relationship of deepest intimacy between God and the Psalmist. The Hebrew word translated know, yada, has a range of meanings from recognition to intimate sexual relationship. Intimate knowledge is crucial in relationship, and God s knowledge of the individual is intimate and ultimate. All is known to God and most wondrously, all is loved by God. Martin Buber, an early twentieth-century Jewish philosopher, offered these words concerning the relationship between God and humankind: Where I wander - You! Where I ponder - You! Only You, You again, always You! You! You! You! When I am gladdened - You! When I am saddened - You! Only You, You again, always You! You! You! You! Sky is You, Earth is You! You above! You below! In every trend, at every end, Only You, You again, always You! You! You! You! Each of us was created by God. God's eyes beheld our unformed clay and God s hands shaped us. Each of us was reverently, wondrously, strikingly, remarkably, differently made - in ways that are beyond human explanation. In any time, in any place where the people of God face violence, cruelty, corruption and persecution the words of Psalm 139 provide reassurance that God is Sovereign. Ultimately, our lives are shaped by his love and care and despite what is happening around us, God s Love is always there for us. The Epistle Onesimus, a runaway slave, has somehow come into contact with the imprisoned Apostle Paul and accepted the gospel of Christ. Paul has a dilemma, because he knows Onesimus Master, Philemon, who is also a Christian. Legally, Onesimus is a slave and should be returned to his master. Under Roman law, a runaway slave could be brutally punished. Paul, however, is not sending Onesimus to Philemon to obey the law. His first concern is not law, but relationship. The status of Onesimus as a slave has not changed and Philemon is still his master, but the relationship between Onesimus and Philemon has changed greatly. They are now members of the same family Christ s family.

4 Paul speaks of Onesimus as his son, presumably because Paul has brought him to faith in Christ. Paul pleads with Philemon to receive Onesimus not as a runaway slave, but as a beloved brother in Christ. Ignatius of Antioch, a great writer of the early church, refers to Onesimus, the Bishop of Ephesus. Many scholars believe that this is the same Onesimus referred to in Paul s letter to Philemon. We cannot be sure, but we can be certain that Paul s love for Onesimus and his plea to Philemon changed the life of this slave and drew him into a new relationship with the master that he had originally run away from. The Gospel We are often shocked when we read this passage. Jesus speaks of hate in the context of one s family. A person cannot be his disciple unless he or she hates family. What is Jesus talking about? Where is the commandment to love one another. The word hate is used on occasions in the Old Testament. In these instances, it is made clear that the issue is not one of emotion, but of preference or allegiance. Jesus is using strong language to make a point. He is not calling his followers to hate their families in terms of emotional response; instead, he calls for their undivided loyalty to himself which necessarily transcends family loyalties. Jesus continues to make his point in his next saying. Discipleship is defined by following Jesus and "carrying the cross." Giving up self interest and competing loyalties are what discipleship is all about. The cost of following Jesus is high, and his disciples need to be whole hearted in their commitment to the journey. Jesus goes on to tell two brief parables to stress how important it is for disciples to count the cost. Jesus is telling his would be followers to commit to finishing the discipleship journey before they begin or not beginning the journey at all. Following Jesus is an all or nothing proposition, which Jesus makes clear when he says, So therefore, none of you can become my disciple if you do not give up all your possessions. Loving family and valuing our possessions is natural. However, what is most natural to us - that for which we were created - is relationship with God. This passage speaks to the importance of our recognising ourselves as God s beloved children and our loyalty and commitment to our brother Jesus, over all other loyalties, including family, self-interest, and possessions.

5 September 11 - Pentecost 17 Sentence I tell you, there is joy in the presence of the angels of God over one sinner who repents. Prayer of the day Undaunted you seek the lost, O God, exultant you bring home the found: touch our hearts with grateful wonder at the tenderness of your forbearing love; grant us delight in the mercy that has found us; and bring all to rejoice at the feast of forgiven sinners. We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God forever and ever. Amen. Jeremiah 4:11-12, At that time it will be said to this people and to Jerusalem: A hot wind comes from me out of the bare heights in the desert toward my poor people, not to winnow or cleanse a wind too strong for that. Now it is I who speak in judgment against them. For my people are foolish, they do not know me; they are stupid children, they have no understanding. They are skilled in doing evil, but do not know how to do good. I looked on the earth, and lo, it was waste and void; and to the heavens, and they had no light. I looked on the mountains, and lo, they were quaking, and all the hills moved to and fro. I looked, and lo, there was no one at all, and all the birds of the air had fled. I looked, and lo, the fruitful land was a desert, and all its cities were laid in ruins before the LORD, before his fierce anger. For thus says the LORD: The whole land shall be a desolation; yet I will not make a full end.because of this the earth shall mourn, and the heavens above grow black; for I have spoken, I have purposed; I have not relented nor will I turn back. Psalm 14 Fools have said in their hearts 'There is no God': they have all become vile and abominable in their doings, there is not one that does good. The Lord looked down from heaven upon the children of Adam: to see if there were any who would act wisely and seek after God. But they have all turned out of the way, they have all alike become corrupt: there is none that does good, no not one. Are all the evildoers devoid of understanding: who eat up my people as they eat bread, and do not pray to the Lord? They shall be struck with terror: for God is with the company of the righteous. Though they frustrate the poor in their hopes: surely the Lord is their refuge. O that deliverance for Israel might come forth from Zion: when the Lord turns again the fortunes of his people, then shall Jacob rejoice and Israel be glad.

6 1 Timothy 1: 1-2, Paul, an apostle of Christ Jesus by the command of God our Saviour and of Christ Jesus our hope, To Timothy, my loyal child in the faith: Grace, mercy, and peace from God the Father and Christ Jesus our Lord. I am grateful to Christ Jesus our Lord, who has strengthened me, because he judged me faithful and appointed me to his service, even though I was formerly a blasphemer, a persecutor, and a man of violence. But I received mercy because I had acted ignorantly in unbelief, and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus. The saying is sure and worthy of full acceptance, that Christ Jesus came into the world to save sinners of whom I am the foremost. But for that very reason I received mercy, so that in me, as the foremost, Jesus Christ might display the utmost patience, making me an example to those who would come to believe in him for eternal life. To the King of the ages, immortal, invisible, the only God, be honour and glory forever and ever. Amen. I am giving you these instructions, Timothy, my child, in accordance with the prophecies made earlier about you, so that by following them you may fight the good fight, having faith and a good conscience. Luke 15:1-10 Now all the tax collectors and sinners were coming near to listen to Jesus. And the Pharisees and the scribes were grumbling and saying, This fellow welcomes sinners and eats with them. So he told them this parable: Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it? When he has found it, he lays it on his shoulders and rejoices. And when he comes home, he calls together his friends and neighbours, saying to them, Rejoice with me, for I have found my sheep that was lost. Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance. Or what woman having ten silver coins, if she loses one of them, does not light a lamp, sweep the house, and search carefully until she finds it? When she has found it, she calls together her friends and neighbours, saying, Rejoice with me, for I have found the coin that I had lost. Just so, I tell you, there is joy in the presence of the angels of God over one sinner who repents. NOTES ON THE READINGS The Old Testament Reading Jeremiah was given understanding of what we of the 21 st century are still struggling to come to grips with - that the words and actions of human beings, the sin and evil that they do, can have a detrimental impact on the natural world. The 11 th century mystic, St Hildegarde of Bingen, shared Jeremiah s understanding: Now in the people that were meant to be green there is no more life of any kind. There is only shrivelled barrenness. The winds are burdened by the utterly awful stink of evil, selfish goings-on. Thunderstorms menace. The air belches out the filthy uncleanliness of the peoples. The earth should not be injured! The earth must not be destroyed!" The image of a hot wind from the desert (verse 11) is God s warning that a great disaster is about to occur. God intends to bring destruction and desolation to the earth in response to the evil of God s people. God s judgement is harsh, but it is just. The nation is responsible for the coming disaster. Not only has the nation turned from the knowledge of God and done evil, it has no idea how to do good - a terrible indictment on a people chosen and loved by God. This passage reminds us that our actions bear consequences, not only for ourselves, but for others and all that we are interconnected with all of the created order. Yet we are also reminded of God s mercy, and his steadfast love for his rebellious children. yet I will not make a full end. In the midst of desolation, a new beginning is possible, as future generations of Jeremiah s people were to learn. The Psalm Psalm 14 takes the form of a lament. The Psalmist sees himself surrounded by fools who deny the existence of God. By fools he does not mean those who are simple or who are unable to understand. Fools are those who lack the wisdom to recognise God in his creation and his goodness to his people.

7 They do not seek God, but assure themselves in their hearts that there is no God. There is a clear connection made with atheism and abominable doings. We may find this disturbing as we know there are many atheists who are good and decent people. The Psalmist, however, seems to be indicating that those who wish to lead corrupt and sinful lives wishfully deny God. They do not want to believe that they will be called to account for their actions. If God is to be found through seeking, these fools do not want to find him. There is no room for God in their self centred and sinful lives. In the context of lament, there is also hope. Those who deny God and do evil will be struck with terror. God is not with them but with the righteous. God is with the poor and helpless and God, who is loving and just, will deliver his people and restore their fortunes. The Epistle Paul, writing to his convert and helper Timothy, recalls the grace of his own conversion. Paul (or Saul as he was then known) was a Pharisee and a student of the great Rabbi Gamaliel. Paul speaks of his zeal in persecuting the early church and his violence towards the Christians. We have probably lost sight of the fact that at the time of Paul s conversion, Christianity (The Way) had not separated from Judaism. Paul, the Pharisee, persecuted the Christians because they were proclaiming that Jesus was the Messiah. When Jesus appeared to Paul on the Damascus Road, Paul was not converted to the religion of Christianity, but to the acceptance that Jesus was indeed the promised Messiah. Through his faith in Christ, the focus of Paul s life turned to the living out of that faith and response to the grace and mercy that had been shown to him, rather than law and doctrine. Paul knows that God has been active in his life despite his former violence and sinfulness. The saying is sure and worthy of full acceptance, that Christ Jesus came into the world to save sinners -- of whom I am the foremost. This statement summarises important aspects of the mission of Jesus who demonstrated that God cares deeply about those whom others considered sinners. The experience of having encountered Jesus Christ and of being saved by him leads to gratefulness. This word is derived from the Greek charis which also means grace. Paul knows that God s grace has overflowed for him and it is also there for all of humankind, none of whom are without sin. The Gospel The tax collectors and sinners were coming to hear Jesus and the Pharisees were grumbling. The opening sentences of this passage set the scene for the parables that are to follow. Tax collectors were shunned and hated because they collected money for the Romans. Sinners were often merely people who were unable to keep the law in all its fullness. They welcome the message of Jesus with gladness as Jesus welcomes them. This causes the Pharisees to grumble. If Jesus were a righteous man, he should shun tax collectors and sinners. Instead, he eats with them. In response to their grumbling, Jesus tells the well-known parable of the lost sheep. A man has a hundred sheep, yet when one is lost, he leaves the ninety nine to go and seek the lost. When the lost sheep is found, the man calls his friends together to rejoice. Similarly, a women loses one of a set of ten coins. These coins were probably part of a piece of jewellery that brides wore at their weddings the equivalent of a wedding ring. Tirelessly the woman searches until she finds the coin, then she invites her friends to celebrate with her. These parables would have shocked the Pharisees. The ninety nine sheep and the nine coins obviously represent those who have not turned away from God righteous people like the Pharisees but God s concern is for the lost the sinner. Why should God neglect the righteous and direct so much time and energy to restoring the sinner to himself? Why should God have more joy in the repentance of a sinner than in the deeds of the righteous? No wonder the tax collectors and sinners came to hear Jesus teach. They, despised by the righteous, were assured by Jesus that they were of the utmost value to God who would rejoice to restore them to their place in his household.

8 September 18 Pentecost 18 Sentence You know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sake he became poor, so that by his poverty you might become rich. Prayer of the day O God, you are rich in love for your people: show us the treasure that endures and, when we are tempted by greed, call us back into your service and make us worthy to be entrusted with the wealth that never fails. We ask this through your Son, our Lord Jesus Christ, who lives and reigns with you in the unity of the Holy Spirit, one God, forever and ever. Amen. Jeremiah 8:18-9:1 My joy is gone; grief is upon me, my heart is sick. Hark, the cry of my poor people from far and wide in the land: Is the LORD not in Zion? Is her King not in her? ( Why have they provoked me to anger with their images, with their foreign idols? ) The harvest is past, the summer is ended, and we are not saved. For the hurt of my poor people I am hurt, I mourn, and dismay has taken hold of me. Is there no balm in Gilead? Is there no physician there? Why then has the health of my poor people not been restored? O that my head were a spring of water, and my eyes a fountain of tears, so that I might weep day and night for the slain of my poor people! Psalm 79:1-9 O God, the heathen have come into your land: they have defiled your holy temple, they have made Jerusalem a heap of stones. They have given the dead bodies of your servants as food to the birds of the air: and the flesh of your faithful ones to the wild beasts of the earth. Their blood they have spilt like water on every side of Jerusalem: and there is none to bury them. We have become a mockery to our neighbours: the scorn and laughing-stock of those about us. How long, O Lord, shall your anger be so extreme: will your jealous fury burn like fire? Pour out your wrath on the nations that do not know you: on the kingdoms that have not called upon your name. For they have devoured Jacob: and made his dwelling-place a desolation. Do not remember against us the sin of former times: but let your compassion hasten to meet us, for we are brought very low. Help us, O God our saviour, for the honour of your name: O deliver us and expiate our sins, for your name's sake.

9 1 Timothy 2:1-8 First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for everyone, for kings and all who are in high positions, so that we may lead a quiet and peaceable life in all godliness and dignity. This is right and is acceptable in the sight of God our Saviour, who desires everyone to be saved and to come to the knowledge of the truth. For there is one God; there is also one mediator between God and humankind, Christ Jesus, himself human, who gave himself a ransom for all this was attested at the right time. For this I was appointed a herald and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth. Luke 16:1-13 Then Jesus said to the disciples, There was a rich man who had a manager, and charges were brought to him that this man was squandering his property. So he summoned him and said to him, What is this that I hear about you? Give me an accounting of your management, because you cannot be my manager any longer. Then the manager said to himself, What will I do, now that my master is taking the position away from me? I am not strong enough to dig, and I am ashamed to beg. I have decided what to do so that, when I am dismissed as manager, people may welcome me into their homes. So, summoning his master s debtors one by one, he asked the first, How much do you owe my master? He answered, A hundred jugs of olive oil. He said to him, Take your bill, sit down quickly, and make it fifty. Then he asked another, And how much do you owe? He replied, A hundred containers of wheat. He said to him, Take your bill and make it eighty. And his master commended the dishonest manager because he had acted shrewdly; for the children of this age are more shrewd in dealing with their own generation than are the children of light. And I tell you, make friends for yourselves by means of dishonest wealth so that when it is gone, they may welcome you into the eternal homes. Whoever is faithful in a very little is faithful also in much; and whoever is dishonest in a very little is dishonest also in much. If then you have not been faithful with the dishonest wealth, who will entrust to you the true riches? And if you have not been faithful with what belongs to another, who will give you what is your own? No slave can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth. NOTES ON THE READINGS The Old Testament Reading In this passage, a lamentation, we hear three voices. Expressions of grief from the prophet/god (verse 18) The lament of the people (verse 19a, b) God's question of indictment (verse 19c), The lament of the people (verse 20) and Expressions of grief from the prophet/god (verse 21) God's judgment is at the centre, focusing on God's anger at the people's infidelity: "Why have they provoked me to anger with their images, with their foreign idols?". The people cry out, drawing from themes within Zion s theology. In this tradition, Jerusalem's security rests in God s covenant with David, that his throne would endure forever, as well as God's protection of the city, the temple, and the people. Thus, the people lament, "Is the LORD not in Zion? Is her king not in her?". Though the people wait through the seasons, God does not act to save them. Despite God s love for his people, God has judged against them. Jeremiah sees the total situation of his people as that of sickness. The balm of Gilead was traditionally used to heal wounds. The self-inflicted wounds and sickness of the nation becomes chronic and their health cannot be restored. The people of Judah took their security from the throne, the temple and the city, believing that God would not abandon that which he had established. Yet they neglected to honour God and worship him, turning to idols. The health and security of God s people comes from their relationship with God and their obedience to God s laws.

10 The Psalm Psalm 79 was probably written near to the same time as Jeremiah s lamentation. The Babylonians attacked Jerusalem and took the king and many of the people into exile. The temple was destroyed and bodies lay in the rubble. In Middle Eastern countries, now as then, it was very important that the dead be buried decently. The fact that the bodies of the fallen were left for the wild birds and beasts would have been seen as a sign of God s great disfavour. The Psalmist recognises that the people s sins from caused this disaster to come upon them. He turns to God, begging for compassion and mercy, not because Judah deserves such, but so that God s name may be honoured. It was to be 70 long years before deliverance came. The Epistle Paul, giving instructions to Timothy in regard to worship in the local church, stresses the primary importance of prayer. First of all then, I urge that all supplications, prayers, intercessions and thanksgiving. Members of the church are not just to pray for themselves and other Christians, but for kings and all in authority. They are to pray for peace and just rule, but also for salvation. God desires that all people should be saved, and gave the life of his Son Jesus as a ransom for their sins. How often do we in the church today pray earnestly for the salvation of rulers and political leaders in our world? The Gospel The parable of the shrewd manager is difficult to understand. The point is to be generous and responsible with the resources God has provided, but the example is confusing. The manager wastes his master s money and is facing unemployment. He then goes and lowers the price on goods that have apparently been ordered from his master. What it seems he is doing is removing his own commission. All managers would have put their own commission on top of the price charged by their master this was common practice. Instead of collecting as much commission as he can, the shrewd manager sacrifices his commission in order to make friends and ensure himself of a means to live in the future. Jesus is pointing out that if someone who is dishonest is willingly to sacrifice money to ensure his life, how much more should the followers of Jesus be willing to give up so that they can inherit eternal life? The dishonest, but shrewd manager had tried to serve two masters his employer and money. Ultimately, money was more important to him but he was shrewd enough to use what was at hand against future needs. Neither could followers of Jesus serve two masters. Jesus bluntly challenges his listeners. Who do you serve God or wealth?

11 September 25- Pentecost 19 Sentence Confess your sins to one another, and pray for one another, so that you may be healed. The prayer of the righteous is powerful and effective. Prayer of the day O God, from whom light rises in darkness for those who seek you: grant us, in all our doubts and uncertainties, the grace to ask what you would have us do, that in your light we may see light, and in your narrow path may not stumble; through Jesus Christ our Lord, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever. Amen. Jeremiah 32:1-3, 6-15 The word that came to Jeremiah from the LORD, in the tenth year of King Zedekiah of Judah, which was the eighteenth year of Nebuchadnezzar. At that time the army of the king of Babylon was besieging Jerusalem, and the prophet Jeremiah was confined in the court of the guard that was in the palace of the king of Judah, where King Zedekiah of Judah had confined him. Jeremiah said, The word of the LORD came to me: Hanamel son of your uncle Shallum is going to come to you and say, Buy my field that is at Anathoth, for the right of redemption by purchase is yours. Then my cousin Hanamel came to me in the court of the guard, in accordance with the word of the LORD, and said to me, Buy my field that is at Anathoth in the land of Benjamin, for the right of possession and redemption is yours; buy it for yourself. Then I knew that this was the word of the LORD. And I bought the field at Anathoth from my cousin Hanamel, and weighed out the money to him, seventeen shekels of silver. I signed the deed, sealed it, got witnesses, and weighed the money on scales. Then I took the sealed deed of purchase, containing the terms and conditions, and the open copy; and I gave the deed of purchase to Baruch son of Neriah son of Mahseiah, in the presence of my cousin Hanamel, in the presence of the witnesses who signed the deed of purchase, and in the presence of all the Judeans who were sitting in the court of the guard. In their presence I charged Baruch, saying, Thus says the LORD of hosts, the God of Israel: Take these deeds, both this sealed deed of purchase and this open deed, and put them in an earthenware jar, in order that they may last for a long time. For thus says the LORD of hosts, the God of Israel: Houses and fields and vineyards shall again be bought in this land. Psalm 91:1-6, Those who dwell in the shelter of the Most High: who abide under the shadow of the Almighty, They will say to the Lord 'You are my refuge and my stronghold: my God in whom I trust.' For he will deliver you from the snare of the hunter: and from the destroying curse. He will cover you with his wings, and you will be safe under his feathers: his faithfulness will be your shield and defence. You shall not be afraid of any terror by night: or of the arrow that flies by day, Of the pestilence that walks about in darkness: or the plague that destroys at noonday. 'You have set your love upon me,' says the Lord, 'and therefore I will deliver you: I will lift you out of danger, because you have known my name.

12 'When you call upon me I will answer you: I will be with you in trouble, I will rescue you and bring you to honour. 'With long life I will satisfy you: and fill you with my salvation.' 1 Timothy 6:6-19 Of course, there is great gain in godliness combined with contentment; for we brought nothing into the world, so that we can take nothing out of it; but if we have food and clothing, we will be content with these. But those who want to be rich fall into temptation and are trapped by many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evil, and in their eagerness to be rich some have wandered away from the faith and pierced themselves with many pains. But as for you, man of God, shun all this; pursue righteousness, godliness, faith, love, endurance, gentleness. Fight the good fight of the faith; take hold of the eternal life, to which you were called and for which you made the good confession in the presence of many witnesses. In the presence of God, who gives life to all things, and of Christ Jesus, who in his testimony before Pontius Pilate made the good confession, I charge you to keep the commandment without spot or blame until the manifestation of our Lord Jesus Christ, which he will bring about at the right time he who is the blessed and only Sovereign, the King of kings and Lord of lords. It is he alone who has immortality and dwells in unapproachable light, whom no one has ever seen or can see; to him be honour and eternal dominion. Amen. As for those who in the present age are rich, command them not to be haughty, or to set their hopes on the uncertainty of riches, but rather on God who richly provides us with everything for our enjoyment. They are to do good, to be rich in good works, generous, and ready to share, thus storing up for themselves the treasure of a good foundation for the future, so that they may take hold of the life that really is life. Luke 16:19-31 Jesus said, There was a rich man who was dressed in purple and fine linen and who feasted sumptuously every day. And at his gate lay a poor man named Lazarus, covered with sores, who longed to satisfy his hunger with what fell from the rich man s table; even the dogs would come and lick his sores. The poor man died and was carried away by the angels to be with Abraham. The rich man also died and was buried. In Hades, where he was being tormented, he looked up and saw Abraham far away with Lazarus by his side. He called out, Father Abraham, have mercy on me, and send Lazarus to dip the tip of his finger in water and cool my tongue; for I am in agony in these flames. But Abraham said, Child, remember that during your lifetime you received your good things, and Lazarus in like manner evil things; but now he is comforted here, and you are in agony. Besides all this, between you and us a great chasm has been fixed, so that those who might want to pass from here to you cannot do so, and no one can cross from there to us. He said, Then, father, I beg you to send him to my father s house for I have five brothers that he may warn them, so that they will not also come into this place of torment. Abraham replied, They have Moses and the prophets; they should listen to them. He said, No, father Abraham; but if someone goes to them from the dead, they will repent. He said to him, If they do not listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead. NOTES ON THE READINGS The Old Testament At the time of the second siege of Jerusalem by Babylon, all seems to be doom and gloom. Jeremiah himself is imprisoned for his unpopular prophecies. The destruction of the city is near, yet God instructs Jeremiah to buy land, to invest in a future that the prophet will not see. This passage reminds us God invests in the future destiny of humankind. Even when catastrophe was imminent, Jeremiah made a specific purchase, illustrating God's declaration that judgment and destruction would not have the final word. Judah would certainly suffer the judgment that God had announced. Babylon would destroy Jerusalem and Judah and carry off its inhabitants into exile.

13 The prophet, however, acts out a message of hope. God's people would be restored and would again thrive in the land. Troubled times require God s people to put into action the hope that God has announced, confident in its fulfilment. The Psalm Using some of the most beautiful words of the Old Testament, the psalmist speaks strongly about the life of faith. God is a personal refuge for those who find their habitation with him. God s refuge is a place that cannot be broken by the stresses and strains of life. No harm or disaster will befall you, angels will guard you and your ways, you will be protected from things that would threaten to undo you, and furthermore you will be able to thwart the threatening possibilities that arise in the natural environment. We hear this psalm quoted in the New Testament -- Matthew 4:6 and Luke 4:10 quoted by the devil to Jesus. The devil tempted Jesus to take a physical risk, pointing out the promise that the angels would protect him from harm. Jesus, however, understood that these words were more about the spiritual than the physical. He himself would come to great harm, but God s remained his refuge and raised him to new life. The psalmist is affirming that God will be with people in trouble, but God may not make the trouble go away. God will deliver and honour those who are in relationship with him and will provide a means through the trouble. God will give to his people abundant life and salvation. The Epistle In the 1 st Century Roman Empire, wealth was usually acquired through cooperating with Roman authorities (the reason why tax collectors were hated). Nevertheless, there were wealthy people in the early church. The problem with wealth was not the owning of wealth, but the attitude towards it. The advice to Timothy is to be content with what you have be it little or much. God is to come first in the life of the Christian and wealth can get in the way of putting one s trust in God. Apparently some members of the church had deserted the faith in pursuit of material gain. Yet even the early church depended on financial resources to fund its mission and care for its poor. Therefore, those who have riches are to do good, to be rich in good works, generous, and ready to share, thus storing up for themselves the treasure of a good foundation for the future, so that they may take hold of the life that really is life. The attitude to wealth and the way it is used can either be the root of evil or the seeds of life. More important than striving for material possessions is the quest for eternal life. Timothy is to pursue righteousness, godliness, faith, love, endurance, gentleness and fight the good fight as he awaits the coming of Christ. The Gospel This parable invites us to think deeply about what wealth and poverty look like in our own context. The story begins with descriptions of the Rich Man's clothing and sumptuous food in contrast to Lazarus who is starving and riddled with disease. Only the gate of the rich man s house divides them. The Rich Man pays no attention to Lazarus until he finds himself in the torments of Hades while Lazarus is comforted in paradise by Abraham. Even after death, the Rich Man acts with characteristic arrogance. He approaches Abraham as if Abraham were his peer. Lazarus is still a poor inferior who can be "sent" to comfort the Rich Man or to preach to his family. The parable turns from the reversed fortunes of the Rich Man and Lazarus to the question of people who do not get the message. Surely Moses and the prophets supply enough reason to treat other people with dignity. If people still do not repent, even the miracle of resurrection will not convince them. Where do we see Lazarus in our context? Do we divide ourselves from those with needs? Do we ignore them? What message does the Bible give us about how we should care for them? Do we get the message or ignore it?