Proper 20
Preaching
Lectionary Preaching Workbook
Series III, Cycle A
The church year theological clue
Although the church year eschatological framework remains in place on this Sunday, it would continue to be almost imperceptible without the influence of the readings for the day. In particular, it is the Gospel for the Day, the parable of the "householder," who goes out to the market place again and again to hire day-laborers to work in his vineyard, that casts the eschatological note of the gospel, as well as the church year, in sharp focus over against the unmerited grace of God, who calls people into the kingdom in Jesus Christ. Once more, it is the Gospel for the Day, with the other readings, that articulates the biblical/theological clue for the day's worship and preaching.
The Prayer of the Day (LBW) - This prayer was prepared with Matthew's parable of the householder, who hired servants to work in his vineyard, in mind. It addresses God this way: "Lord God, you call us to work in your vineyard and leave no one standing idle," clearly reflecting the content of the parable spoken by Jesus. It asks God to "Set us to our tasks in the work of your kingdom, and help us to order our lives by your wisdom; through your Son, Jesus Christ our Lord." The Prayer of the Day reveals the fact that for most Sundays three collects are needed, if the prayer is to have any real significance over against the Gospel for the Day. Any relevance for the Gospels for Years B and C has to be understood as strictly accidental; this prayer was obviously composed with one Gospel, primarily - Matthew 20:1-16 - in hand. It fails to articulate fully, however, the grace of God in calling us and giving us life in his kingdom by concentrating on the "work" we are to do in the kingdom in the petition.
The Psalm of the Day - Psalm 27:1-13 (L) - The Lutheran Lectionary sets this psalm into the propers for the Third Sunday after the Epiphany, Series A, as well as the Fourth Sunday in Lent, Series B. The first verse of the psalm is central to its use on those two Sundays: "The Lord is my light and my salvation; whom then shall I fear? The Lord is the strength of my life; of whom then shall I be afraid?" This theme fits this Sunday, too, but the last verse speaks more to the Gospel for the Day: "You have been my helper; cast me not away; nor turn away your servant in displeasure."
The Psalm Prayer (LBW)
Gracious Father, protector of those who hope in you: You heard the cry of your Son and kept him safe in your shelter in the day of evil. Grant that your servants who seek your face in times of trouble may see your goodness in the land of the living, through your Son, Jesus Christ our Lord.
Psalm 106:7-8, 19-23 (C) - The choice of this psalm as a responsory to the first reading, Exodus 32:1-14, could hardly be improved upon; it fits the theme of the reading, echoing how Israel forgot what God had done for them at the Red Sea and, especially how they later made and worshiped a golden calf. The latter portion of the selection is pertinent:
They forgot God their Savior, who had done great things in Egypt, wonderful deeds in the land of Ham, and fearful things at the Red Sea. So he would have destroyed them, had not Moses his chosen stood before him in the breach, to turn away his wrath from consuming them.
Psalm 145, or 145: 1-8 (E); 145:2-3, 8-9, 17-18 (R) - This psalm finds its way into the propers of the day no less than five times: three times in Series A, once in Series B, and once in Series C, of the Roman Ordo; it is also used twice in Series A and once in Series B, of the Episcopal Lectionary. Verses 7 and 8 are central to its choice on this occasion:
They shall publish the remembrance of your great goodness; they shall sing of your righteous deeds. The Lord is gracious andfull of compassion, slow to anger and of great kindness.
Verse 9 emerges in the longer form of the psalm in the Episcopal Lectionary, as well as in the Roman Ordo: "The Lord is loving to everyone and his compassion is over all his works." The psalm is an excellent choice as a responsory to the first reading.
The readings:
Isaiah 55:6-9 (R, L)
Here is another example of a multiple-use reading, which is cut up into little segments so as to function in harmony with the Gospel for the Day. The reading, as previously commented on, issues an invitation to the eschatological banquet God has prepared for them that loved him. It calls upon people to find God while he is near and may be found; the wicked are asked to turn back to God in true faith and repentance, and God will have mercy on them. God, sings Isaiah, "is rich in forgiving," and reminds us, "my thoughts are not your thoughts, my ways are not your ways - it is Yahweh who speaks." The Gospel for the Day magnifies this truth in Jesus' parable of the householder.
Jonah 3:10-4:11 (E)
After Jonah preached to the people of the city of Nineveh, an amazing thing happened: they repented of their sins and all of the people put on sack cloth and ashes, and God relented and did not destroy them. Jonah couldn't understand why God would not destroy them for their past sins; he was so angry with God that he told him that he was ready to die. Unable to reason with Jonah, God taught him a lesson as he sat outside the city watching and waiting to see what would happen; God caused a castor-oil plant to grow up and shelter him, and Jonah rejoiced. But when God made the plant wither, he was angry, and this prompted God to say:
You are only upset about a castor-oil plant which cost you no labor, which you did not make grow, which sprouted in a night and has perished in a night. And am I not to feel sorry for Nineveh, the great city, in which there are more than one hundred and twenty thousand people who cannot tell their right hand from their left, to say nothing of all the animals.
Apparently, Jonah learned a lesson about God's love, and grace, and mercy, that all of us need to learn.
Exodus 32:1-14 (C)
Moses remained on Mt. Sinai too long for the people of Israel; they not only thought he was not going to return, but they also lost faith in God once more. Accordingly, they asked Aaron to make a god for them out of their gold, and he did, fashioning a golden calf, which they worshiped. Had it not been for Moses, who pleaded with God to have mercy upon them, God would have utterly destroyed them at Sinai. Moses' plea was based on all that God had done for them; why throw this away, when the people might yet be saved? God stayed his hand, as Moses requested of him, and gave the children of Israel yet another chance, which they did not deserve and had no reason to expect.
Philippians 1:1-5, (6-11) 19-27 (L); 1:20-24, 27 (R); 1:21-27 (E, C)
The second readings for the next four weeks will come from the Letter to the Philippians. For this reason alone, it is important to read the entire letter - and in the light of modern scholarship, which sees this as a probable compilation of three little letters sent by Paul to the congregation in Philippi while he was in prison, either in Rome or in Ephesus. In this selection, Paul, especially if he is in Rome, shows that he is aware that he may be martyred in the name of Jesus, and he is hopeful that he will be delivered by prayer. But he declares that "now as always Christ will be honored in my body, whether by life or by death," adding that wonderful thought, "For to me to live is Christ, and to die is gain." After concluding these thoughts about the fate ahead of him, he exhorts the Philippian congregation:
Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you stand firm in one spirit, with one mind striving side by side for the faith of the gospel.
He offers that same advice to all Christian congregations today.
Matthew 20:1-16
Today, Jesus would have to rework his parable about the man who went out to hire day-laborers to work in his vineyard; it would be too easily misunderstood as a story that seems to denigrate the worth of labor and, at the same time, puts down labor unions and the benefits they have gained for the working person. He would have to tell it so that people would understand that he was talking about the graciousness of God and his love, which prompts him to seek out all people and give to everyone, no matter what the duration of their faithfulness to God, the gift of the kingdom. The parable teaches one lesson, if connected to the first reading (Isaiah and Jonah, too) - "my thoughts are not your thoughts," says the Lord. It also informs people that they ought to rejoice that God gives everybody access to the kingdom in Jesus Christ, instead of being concerned that those of us who are long-time Christians should receive "something more" for their/our faithfulness and labor on behalf of God. This is a Gospel that is primarily about, as Paul perceives it, the truth that people are saved by faith through grace, not by their works or labor for the Lord.
Sermon suggestions:
Matthew 20:1-16 - "A Strange and Loving God."
In his autobiography, All the Strange Hours, Loren Eiseley tells his most poignant personal story; it is about the death of his father, which made a lasting effect on his life (see "One Night's Dying" in The Night Country, an account of how he became an insomniac the night that his father died. This other story of his father's death suggests, in part, why he became an insomniac.) Eiseley's father, suffering from incurable cancer and in terrible pain, was in and out of a comatose state for some time before he died. Eiseley's step-brother, whom he had not seen for years was summoned and arrived before their father died. When told that his first son was there, the comatose father seemed to respond, grasped his hand, and even smiled a bit. Eiseley was deeply hurt by this, because his father had not responded to him, the loving and faithful son, who had shared so much with his father; close to tears, he had to leave the room, go out in the hall, where his emotions took over and his resentment poured out.
The setting and the plot of the story are different, but the drama and the human emotions - resentment and selfishness - between this incident in the life of a man who went on to become a famous scientist and writer are essentially the same as in the parable Jesus told about the landowner/householder and the laborers he hired to work in his vineyard. Eiseley reacted to his brother's return and his father's apparent response about the same way as did those who were hired first who thought they should be paid more than those who worked only an hour of the day.
1. A story about the goodness and grace of God. Jesus' parable has nothing to do with the business world or labor/management relationships (which has to be articulated again, in most congregations). Our immediate reaction to the story - that it is unfair - simply proves that we have not really understood and/or accepted the nature of the gospel as a gift freely given by God in Jesus Christ. (This Gospel might well be preached on Reformation Sunday.)
2. A story of law, as well as gospel, in action. The parable shows most of us for what we are - unrepentant sinners, who deserve judgment instead of grace. We have not always:
a. Loved God for his goodness, as we should;
b. Really loved our neighbors as ourselves;
c. Accepted the fact that salvation comes by grace, not by works; don't we really believe that we earn entrance into God's kingdom by our works?
d. Appreciated the hope of heaven and the security that we have enjoyed in being nurnbered among the faithful in the church;
e. Understand that God loves all people and needs them as much as we need him. (Wouldn't the landowner have lost some of his grape harvest, if a supply of laborers had not been available? Note: This theme can backfire, theologically, if not treated with care; it is only suggested by the parable, but certainly is a biblical and gospel theme. It remains that the workers needed the landowner more than he needed them.)
3. Resentment has to be replaced by repentance. Our selfishness, when we resent people who are late-comers to the kingdom, or have received gifts from God that they have not earned, condemns us again. Ours is to appreciate what our gracious God has given us in Baptism and in the church, and to "whistle while we work" in the kingdom of God, rejoicing in the promise and hope of heaven he has given us - and all people - in Christ.
4. Praise God from whom all blessings flow! Thank him for his goodness and grace and joyfully do the work of othe kingdom of God.
Isaiah 55:6-9 (R, L) - "The Table is Ready."
1. God has set a table in heaven for those who don't deserve his company or grace. God is different.
2. God invites all to his table; acceptance is given by repentance and faith. The feast in heaven is offered to all, but pardoned sinners are certain to be there.
3. Christ, through baptism into his death and resurrection, provides "banquet garb" - forgiveness and the promise of life at the heavenly table.
4. Seek the Lord - he is near and may be found right now! Come to the table today and enjoy a foretaste of the feast to come.
Jonah 3:10-4:11 (E) - "The Happy Ending."
1. The impossible mission: to move the people of Nineveh to repentance through the preaching of the Word. That was Jonah's mission and the business of the church in the world.
2. A completed mission. Jonah managed to preach to the whole city. They listened, heard, and repented in sackcloth and ashes. Preaching of the law and gospel does bear fruit. You can depend on it.
3. The happy ending. Nineveh was forgiven and delivered from destruction. So it is with Christians and the church of Jesus Christ.
4. Heaven is ours. Repent and rejoice daily.
Exodus 32:1-14 (E) - "An Antidote for Apostasy. " (See, also, a sermon on this text, "The Keeper of the Covenant," in Bass, Great Stories of the Faith)
1. A familiar story - making gods out of our gold. We have perfected an old technique today and mastered the business of apostasy.
2. The tragic consequence - losing God and losing the kingdom of heaven. There is but one God and he is better than all the gold in the world. Christians, with the apostles of old, ought to know and believe this.
3. The antidote - Moses' prayer on behalf of the recalcitrant children of Israel. It took Jesus' prayers on the cross - "Forgive them.... It is finished" - to provide the antidote for our sinful apostasy.
4. Christ has saved us from he death we deserve - at the cost of his life. Cling to the cross - the antidote for apostasy - and live!
Philippians 1:1-5, (6-11) 19-27 (L); 1:20-24, 27 (R); 1:21-27 (E, C) - "Partnership in the Gospel."
1. A godly partnership. Christians are partners, not only with Paul, but through the gospel with Jesus Christ our Lord.
2. A costly partnership - The gospel is freely given and freely received, but partnership in the gospel can be a costly business. It demands faith, loyalty, industry, compassion, and, not the least, courage; partnership in the gospel can cost one's life (it always does, one way or another).
3. A profitable partnership - The benefits of believing and witnessing to the Gospel of Christ, as partners with Paul and all Christians, is the assurance that God will support those who enter into the partnership and see them through the very gates of heaven.
4. An enduring partnership - It will last to the end of the age, and then will begin the final meeting of all who have been partners with Paul, the apostles, and all of the faithful in Jesus Christ and in the gospel.
Although the church year eschatological framework remains in place on this Sunday, it would continue to be almost imperceptible without the influence of the readings for the day. In particular, it is the Gospel for the Day, the parable of the "householder," who goes out to the market place again and again to hire day-laborers to work in his vineyard, that casts the eschatological note of the gospel, as well as the church year, in sharp focus over against the unmerited grace of God, who calls people into the kingdom in Jesus Christ. Once more, it is the Gospel for the Day, with the other readings, that articulates the biblical/theological clue for the day's worship and preaching.
The Prayer of the Day (LBW) - This prayer was prepared with Matthew's parable of the householder, who hired servants to work in his vineyard, in mind. It addresses God this way: "Lord God, you call us to work in your vineyard and leave no one standing idle," clearly reflecting the content of the parable spoken by Jesus. It asks God to "Set us to our tasks in the work of your kingdom, and help us to order our lives by your wisdom; through your Son, Jesus Christ our Lord." The Prayer of the Day reveals the fact that for most Sundays three collects are needed, if the prayer is to have any real significance over against the Gospel for the Day. Any relevance for the Gospels for Years B and C has to be understood as strictly accidental; this prayer was obviously composed with one Gospel, primarily - Matthew 20:1-16 - in hand. It fails to articulate fully, however, the grace of God in calling us and giving us life in his kingdom by concentrating on the "work" we are to do in the kingdom in the petition.
The Psalm of the Day - Psalm 27:1-13 (L) - The Lutheran Lectionary sets this psalm into the propers for the Third Sunday after the Epiphany, Series A, as well as the Fourth Sunday in Lent, Series B. The first verse of the psalm is central to its use on those two Sundays: "The Lord is my light and my salvation; whom then shall I fear? The Lord is the strength of my life; of whom then shall I be afraid?" This theme fits this Sunday, too, but the last verse speaks more to the Gospel for the Day: "You have been my helper; cast me not away; nor turn away your servant in displeasure."
The Psalm Prayer (LBW)
Gracious Father, protector of those who hope in you: You heard the cry of your Son and kept him safe in your shelter in the day of evil. Grant that your servants who seek your face in times of trouble may see your goodness in the land of the living, through your Son, Jesus Christ our Lord.
Psalm 106:7-8, 19-23 (C) - The choice of this psalm as a responsory to the first reading, Exodus 32:1-14, could hardly be improved upon; it fits the theme of the reading, echoing how Israel forgot what God had done for them at the Red Sea and, especially how they later made and worshiped a golden calf. The latter portion of the selection is pertinent:
They forgot God their Savior, who had done great things in Egypt, wonderful deeds in the land of Ham, and fearful things at the Red Sea. So he would have destroyed them, had not Moses his chosen stood before him in the breach, to turn away his wrath from consuming them.
Psalm 145, or 145: 1-8 (E); 145:2-3, 8-9, 17-18 (R) - This psalm finds its way into the propers of the day no less than five times: three times in Series A, once in Series B, and once in Series C, of the Roman Ordo; it is also used twice in Series A and once in Series B, of the Episcopal Lectionary. Verses 7 and 8 are central to its choice on this occasion:
They shall publish the remembrance of your great goodness; they shall sing of your righteous deeds. The Lord is gracious andfull of compassion, slow to anger and of great kindness.
Verse 9 emerges in the longer form of the psalm in the Episcopal Lectionary, as well as in the Roman Ordo: "The Lord is loving to everyone and his compassion is over all his works." The psalm is an excellent choice as a responsory to the first reading.
The readings:
Isaiah 55:6-9 (R, L)
Here is another example of a multiple-use reading, which is cut up into little segments so as to function in harmony with the Gospel for the Day. The reading, as previously commented on, issues an invitation to the eschatological banquet God has prepared for them that loved him. It calls upon people to find God while he is near and may be found; the wicked are asked to turn back to God in true faith and repentance, and God will have mercy on them. God, sings Isaiah, "is rich in forgiving," and reminds us, "my thoughts are not your thoughts, my ways are not your ways - it is Yahweh who speaks." The Gospel for the Day magnifies this truth in Jesus' parable of the householder.
Jonah 3:10-4:11 (E)
After Jonah preached to the people of the city of Nineveh, an amazing thing happened: they repented of their sins and all of the people put on sack cloth and ashes, and God relented and did not destroy them. Jonah couldn't understand why God would not destroy them for their past sins; he was so angry with God that he told him that he was ready to die. Unable to reason with Jonah, God taught him a lesson as he sat outside the city watching and waiting to see what would happen; God caused a castor-oil plant to grow up and shelter him, and Jonah rejoiced. But when God made the plant wither, he was angry, and this prompted God to say:
You are only upset about a castor-oil plant which cost you no labor, which you did not make grow, which sprouted in a night and has perished in a night. And am I not to feel sorry for Nineveh, the great city, in which there are more than one hundred and twenty thousand people who cannot tell their right hand from their left, to say nothing of all the animals.
Apparently, Jonah learned a lesson about God's love, and grace, and mercy, that all of us need to learn.
Exodus 32:1-14 (C)
Moses remained on Mt. Sinai too long for the people of Israel; they not only thought he was not going to return, but they also lost faith in God once more. Accordingly, they asked Aaron to make a god for them out of their gold, and he did, fashioning a golden calf, which they worshiped. Had it not been for Moses, who pleaded with God to have mercy upon them, God would have utterly destroyed them at Sinai. Moses' plea was based on all that God had done for them; why throw this away, when the people might yet be saved? God stayed his hand, as Moses requested of him, and gave the children of Israel yet another chance, which they did not deserve and had no reason to expect.
Philippians 1:1-5, (6-11) 19-27 (L); 1:20-24, 27 (R); 1:21-27 (E, C)
The second readings for the next four weeks will come from the Letter to the Philippians. For this reason alone, it is important to read the entire letter - and in the light of modern scholarship, which sees this as a probable compilation of three little letters sent by Paul to the congregation in Philippi while he was in prison, either in Rome or in Ephesus. In this selection, Paul, especially if he is in Rome, shows that he is aware that he may be martyred in the name of Jesus, and he is hopeful that he will be delivered by prayer. But he declares that "now as always Christ will be honored in my body, whether by life or by death," adding that wonderful thought, "For to me to live is Christ, and to die is gain." After concluding these thoughts about the fate ahead of him, he exhorts the Philippian congregation:
Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you stand firm in one spirit, with one mind striving side by side for the faith of the gospel.
He offers that same advice to all Christian congregations today.
Matthew 20:1-16
Today, Jesus would have to rework his parable about the man who went out to hire day-laborers to work in his vineyard; it would be too easily misunderstood as a story that seems to denigrate the worth of labor and, at the same time, puts down labor unions and the benefits they have gained for the working person. He would have to tell it so that people would understand that he was talking about the graciousness of God and his love, which prompts him to seek out all people and give to everyone, no matter what the duration of their faithfulness to God, the gift of the kingdom. The parable teaches one lesson, if connected to the first reading (Isaiah and Jonah, too) - "my thoughts are not your thoughts," says the Lord. It also informs people that they ought to rejoice that God gives everybody access to the kingdom in Jesus Christ, instead of being concerned that those of us who are long-time Christians should receive "something more" for their/our faithfulness and labor on behalf of God. This is a Gospel that is primarily about, as Paul perceives it, the truth that people are saved by faith through grace, not by their works or labor for the Lord.
Sermon suggestions:
Matthew 20:1-16 - "A Strange and Loving God."
In his autobiography, All the Strange Hours, Loren Eiseley tells his most poignant personal story; it is about the death of his father, which made a lasting effect on his life (see "One Night's Dying" in The Night Country, an account of how he became an insomniac the night that his father died. This other story of his father's death suggests, in part, why he became an insomniac.) Eiseley's father, suffering from incurable cancer and in terrible pain, was in and out of a comatose state for some time before he died. Eiseley's step-brother, whom he had not seen for years was summoned and arrived before their father died. When told that his first son was there, the comatose father seemed to respond, grasped his hand, and even smiled a bit. Eiseley was deeply hurt by this, because his father had not responded to him, the loving and faithful son, who had shared so much with his father; close to tears, he had to leave the room, go out in the hall, where his emotions took over and his resentment poured out.
The setting and the plot of the story are different, but the drama and the human emotions - resentment and selfishness - between this incident in the life of a man who went on to become a famous scientist and writer are essentially the same as in the parable Jesus told about the landowner/householder and the laborers he hired to work in his vineyard. Eiseley reacted to his brother's return and his father's apparent response about the same way as did those who were hired first who thought they should be paid more than those who worked only an hour of the day.
1. A story about the goodness and grace of God. Jesus' parable has nothing to do with the business world or labor/management relationships (which has to be articulated again, in most congregations). Our immediate reaction to the story - that it is unfair - simply proves that we have not really understood and/or accepted the nature of the gospel as a gift freely given by God in Jesus Christ. (This Gospel might well be preached on Reformation Sunday.)
2. A story of law, as well as gospel, in action. The parable shows most of us for what we are - unrepentant sinners, who deserve judgment instead of grace. We have not always:
a. Loved God for his goodness, as we should;
b. Really loved our neighbors as ourselves;
c. Accepted the fact that salvation comes by grace, not by works; don't we really believe that we earn entrance into God's kingdom by our works?
d. Appreciated the hope of heaven and the security that we have enjoyed in being nurnbered among the faithful in the church;
e. Understand that God loves all people and needs them as much as we need him. (Wouldn't the landowner have lost some of his grape harvest, if a supply of laborers had not been available? Note: This theme can backfire, theologically, if not treated with care; it is only suggested by the parable, but certainly is a biblical and gospel theme. It remains that the workers needed the landowner more than he needed them.)
3. Resentment has to be replaced by repentance. Our selfishness, when we resent people who are late-comers to the kingdom, or have received gifts from God that they have not earned, condemns us again. Ours is to appreciate what our gracious God has given us in Baptism and in the church, and to "whistle while we work" in the kingdom of God, rejoicing in the promise and hope of heaven he has given us - and all people - in Christ.
4. Praise God from whom all blessings flow! Thank him for his goodness and grace and joyfully do the work of othe kingdom of God.
Isaiah 55:6-9 (R, L) - "The Table is Ready."
1. God has set a table in heaven for those who don't deserve his company or grace. God is different.
2. God invites all to his table; acceptance is given by repentance and faith. The feast in heaven is offered to all, but pardoned sinners are certain to be there.
3. Christ, through baptism into his death and resurrection, provides "banquet garb" - forgiveness and the promise of life at the heavenly table.
4. Seek the Lord - he is near and may be found right now! Come to the table today and enjoy a foretaste of the feast to come.
Jonah 3:10-4:11 (E) - "The Happy Ending."
1. The impossible mission: to move the people of Nineveh to repentance through the preaching of the Word. That was Jonah's mission and the business of the church in the world.
2. A completed mission. Jonah managed to preach to the whole city. They listened, heard, and repented in sackcloth and ashes. Preaching of the law and gospel does bear fruit. You can depend on it.
3. The happy ending. Nineveh was forgiven and delivered from destruction. So it is with Christians and the church of Jesus Christ.
4. Heaven is ours. Repent and rejoice daily.
Exodus 32:1-14 (E) - "An Antidote for Apostasy. " (See, also, a sermon on this text, "The Keeper of the Covenant," in Bass, Great Stories of the Faith)
1. A familiar story - making gods out of our gold. We have perfected an old technique today and mastered the business of apostasy.
2. The tragic consequence - losing God and losing the kingdom of heaven. There is but one God and he is better than all the gold in the world. Christians, with the apostles of old, ought to know and believe this.
3. The antidote - Moses' prayer on behalf of the recalcitrant children of Israel. It took Jesus' prayers on the cross - "Forgive them.... It is finished" - to provide the antidote for our sinful apostasy.
4. Christ has saved us from he death we deserve - at the cost of his life. Cling to the cross - the antidote for apostasy - and live!
Philippians 1:1-5, (6-11) 19-27 (L); 1:20-24, 27 (R); 1:21-27 (E, C) - "Partnership in the Gospel."
1. A godly partnership. Christians are partners, not only with Paul, but through the gospel with Jesus Christ our Lord.
2. A costly partnership - The gospel is freely given and freely received, but partnership in the gospel can be a costly business. It demands faith, loyalty, industry, compassion, and, not the least, courage; partnership in the gospel can cost one's life (it always does, one way or another).
3. A profitable partnership - The benefits of believing and witnessing to the Gospel of Christ, as partners with Paul and all Christians, is the assurance that God will support those who enter into the partnership and see them through the very gates of heaven.
4. An enduring partnership - It will last to the end of the age, and then will begin the final meeting of all who have been partners with Paul, the apostles, and all of the faithful in Jesus Christ and in the gospel.
