Proper 21
Preaching
Lectionary Preaching Workbook, SERIES II
for use with Common, Lutheran, and Roman Catholic Lectionaries
Comments on the Lessons
Joel tells of a plague of locusts which symbolizes the dreadful day of the Lord, to be followed by God's blessings and the gift of the Spirit on all. Amos foretells that those Israelites who see themselves secure and the most notable of the first of the nations will indeed be the first of those to go into exile! The reading from 1 Timothy corresponds well with the Lucan parable of Dives and Lazarus, with its focus on the love of money as the root of all evils. Luke records Jesus' teaching that riches do not guarantee righteousness, nor does poverty mean one is unrighteous.
Commentary
Joel 2:23-30 (C)
Our pericope overlaps three sections (1) promises of removal of locusts and restoration of fertility (2:18-27), (2) the outpouring of the Spirit (vv. 28-29), and (3) signs of the Day of the Lord, and the deliverance of the faithful (vv. 30-32). The theme for the whole section, 2:28--3:21, is the Day of the Lord.
While most interpreters make the major division point of the book verses 27-28, there is strong support for verse 18 being the decisive transition. Note that from this point on there are only words of consolation for Israel. "Then the Lord became jealous for his land, and had pity on his people," verse 18, which indicates his becoming jealous is a turning in their favor.
In verse 23 Zion is assured of rain and the prosperity which results from abundant rain. Sons of Zion include not only those in Jerusalem but all Jews living in Palestine. The Hebrew in this verse is not clear. "The early rain for your vindication" is not the likely meaning since this is not the usual meaning for the two Hebrews words. They can either be translated "teacher for justice" or "early rain in due measure." It may be that the writer was making a play on the words for teacher and early rain, words which contain similar sounds. The thrust may be that the early rains will "teach" Israel and point her toward a proper relationship to God. Consider the promise of seasonal rains, both early and late.
The promises of blessings on the land continue in verses 24-27. This stands in sharp contrast to the earlier devastation of the land by locusts. In verse 27 God affirms that he is in the midst of Israel, that he is their God and there is no other. Because of these blessings of the land, Israel will realize that the Lord is in their midst as deliverer. "There is none other" points to monotheism characteristic of Second-Isaiah. Compare this with the taunt in verse 17: "Where is their God?"
The outpouring of the Spirit is foretold in verses 28-29. As indicated in the footnote of the New Oxford Annotated RSV Bible, the Hebrew text since 1524 has made verses 28-32 part of chapter 3, and the remainder of the book chapter 4.
"Afterward" (v. 28) refers to a future time, after the giving of the physical blessings mentioned in preceding verses. It was an indefinite time.
The outpouring of the Spirit, and the new life and power the Spirit gives for weak men and women, is described. In the imagery of pouring out the Spirit, there may be an echo of the giving of abundant rain. A main function of the Spirit is to illumine men and women for prophecy. This may be ecstatic sounds, or intelligible instruction, warning or prediction from God. Earlier Moses had wished that all the Lord's people might be prophets. (Numbers 11:29) Here it is predicted that all flesh will be given the Spirit. However, "all flesh" is limited to all Israel by the following possessive pronouns. While in the past the Spirit was limited to only a few people, now the Spirit will come to male and female, young and old, and even to servants. Recall that this was quoted by Peter on the Day of Pentecost (Acts 2:17-21) as an explanation of the descent of the Spirit and the resulting phenomena.
It may be that Joel's prediction of spiritual filling for all God's people is perhaps his most important religious contribution.
In verse 30 there is a prediction of portents in the heavens and on earth, blood, fire and columns of smoke. A portent is an extraordinary event, usually associated with the Day of the Lord. Consider that blood, fire and columns of smoke are the common accompaniments of wars, which precede the End as pictured in New Testament descriptions of the End time.
Amos 6:1-7 (L)
Amos 6:1, 4-7 (RC)
In this section Amos describes the blind pride and self-indulgence of the rich and powerful leaders of Israel. They feel they are secure in their false confidence as they lie on beds of ivory and indulge themselves in luxury. While they consider themselves "the notable men of the first of the nations," verse 1 , Amos twists this pride in primacy to predict they "shall now be the first of those to go into exile," verse 7. Take notice of this turn of thought, for it expresses the main thrust of the pericope.
The style is generally that of the "woe-cry." Both Samaria and Zion (Jerusalem) were royal cities and the woe is directed at them by name. However, some scholars think Zion was later added to the original prophecy. It is odd that Amos speaks against Zion since elsewhere his prophecy is directed only at the northern kingdom. But the judgment fits the people of Jerusalem as well as those of the northern kingdom. Recall that Isaiah and Micah also spoke prophecies against both kingdoms.
Appreciate verse 2 as a quotation which Amos puts in the mouth of the leading class, by which he urges Israel to see how well she compares with other nations. Three important cities are named, all inferior to Samaria in size and prosperity, which illustrates Israel's concept of herself as being "chief of nations." This is the position taken by some commentators. A majority, however, see that this verse 2 interrupts the close connection of verse 1 and verse 3, prompting them to treat it as an interpolation.
If this is the case, then verse 3 continues the thought of verse 1. It has the same participial construction in the Hebrew. The self-appointed leaders refuse to recognize that a day of disaster, the evil day, is near. "Seat" is used in its technical sense, meaning throne or judicial seat. The meaning is: violence reigns where they sit to govern. These men are doing all too well at creating misfortune for others, and are blind to their own approaching doom.
In verse 4 we read that they lie on divans made of wood, inlaid with ivory, to take their ease. The Hebrew word translated "stretch" may be translated "sprawl." They feast on the young of their flocks and herds, which indicates a total disregard for the future. They are eating the future now to satisfy their gluttony. The custom in Israel had been to sit on rugs or seats for eating. Here for the first time the foreign innovation of sprawling is mentioned.
They sing idle songs to the sound of the harp. (v. 5) The meaning of verse 5 is not clear, however. "Invent for themselves instruments of music" is perplexing at best, and seems an inappropriate reference here. It was hardly a practice to condemn. "Like David" comes at the beginning of the line, and does not appear at all in the LXX, or Greek translation of the Hebrew text. By a slight change of Hebrew letters in this phrase it could be translated, "Shouting, they imagine [themselves] to be singing," which fits well with the first half of the verse.
In verse 6 Amos accuses them of drinking wine by the bowlfuls! They sing drinking songs and sip their wine from large sacrificial bowls. They anoint themselves with oil cosmetics, which was a sign of gladness. Not to anoint was a sign of mourning.
Then in verse 7 comes the punch line: These prideful and luxury-loving men who claim to be the most notable men of the first of the nations will indeed be first, but first to go off into exile! They will be leaders without doubt, but not the kind they want to be. They will lead the bewildered band of captives as they are led into exile. The government of the nation is scornfully referred to as "sprawler's revelry," which Amos predicts will pass away.
1 Timothy 6:6-19 (C)
1 Timothy 6:6-16 (L)
1 Timothy 6:11-16 (RC)
The author has just been criticizing the heretics who are depraved in mind. They have a tendency to exploit the people in the name of religion. This tendency has continued to the present day, as TV evangelists milk retired elderly people of their Social Security payments and cults get initiates to sign over their family fortune. Local congregations need to be on guard lest they, too, be guilty of "imagining that godliness is a means of gain." (v. 5)
The author next focuses on the desire to be rich, and cites the love of money (not money itself) as the root of all evils. This verse 10a appears to have been a current proverb. Note, the definite article "the" is lacking in the Greek before "root." The point of the proverb is that there is no evil to which the love of money may not lead. In verse 7 the argument of the author is that since we can neither bring wealth into the world with us nor take it out when we die, it is not essential to our well-being. A genuine Christian realizes that godliness brings contentment. Food and clothing (the Greek word includes shelter) are the only things necessary for our journey from the cradle to the grave. He argues for the simple lifestyle, which has gained many followers in recent years, among those who are disillusioned with the luxuries of our technological society. I saw a young man in his thirties at a crafts fair in Nashville, Tennessee, an individual who is a woodcarver and lives alone in the mountains of east Tennessee without electricity or running water. Another couple left all the modern conveniences to live in a simple two room house in the mountains of North Carolina after the husband was given a forced early retirement. They had no electricity or running water for several years. The author of our text points out that those who desire to be rich fall into temptation and into many senseless and hurtful desires that lead to ruin and destruction. Through the love of money, he warns, some have wandered away from the faith and pierced their hearts with many pangs. Compare this warning with Luke 12:16ff and Luke 16:19ff, the latter being our Gospel text for today, the story of Dives and Lazarus. This text should be incorporated into the message based on the Gospel, for both deal with the destruction caused by the love of money.
The emphasis on the desire for money as evil seems to reflect Stoic thought which counted desire among the four emotions to be mastered, along with pleasure, grief and fear. There was a strong negative view of wealth in early Christian writings.
In verses 11-16 the writer describes the obedient Christian warrior. In contrast to those who love money, Timothy is saluted as a "man of God" who is to shun all this and aim instead at righteousness, godliness, faith, love, steadfastness, and gentleness. The Christian life is portrayed as a fight for the faith. "Fight the fight" was an arena slogan, applied to any kind of struggle. "Good" singles out the Christian fight from the struggles of the world and is characteristic of the Pastorals. This is the good fight, in contrast to the "word jousting" of the heretics.
The reference to the "good confession in the presence of many witnesses" sounds like the language of martyrdom. And in verse 13 the reader is urged to look to Christ Jesus who made the good confession. His confession was not so much what he said as what he did, namely the death he endured. This good confession is sometimes identified with the profession of faith Timothy made at ordination. But this is not a fitting solution to the problem, since one is not called at ordination to eternal life, but rather is set apart for a task. It most probably refers to baptism, and to the confession "Jesus is Lord" or an elaboration of it. The letter seems to have in mind the many "Timothys" who were pagan converts and for whom baptism was the turning point and creative event in their lives.
Then a doxology follows (vv. 15-16), one of the finest to be found in Christian literature. It may be a Christian adaptation of liturgical material used in the synagogue. The language is Hellenistic Judaism in style.
Note that verses 17-19 deal with true riches, and this seems to be an anti-climax to the doxology which precedes it. This continues the theme of verses 6-10. The passage assumes there are wealthy people in the church. Although they are not condemned for their wealth, neither are they to become haughty because of their wealth. They are to set their hopes on God, who richly furnished us with everything to enjoy. They are charged to do good and be rich in good deeds. These good deeds, done in a liberal and generous spirit, will lay up for them a good foundation for the future, in the "life which is life indeed." (This phase is a suggestive sermon title!)
Luke 16:19-31
This parable is found only in Luke. The point of the parable is that the Law, which had been under discussion, is better understood by people like Lazarus, who are disenfranchised, than by the Pharisees. In order to better understand our pericope we should review verses 14-15, where two points are made: 14-15a stresses that it is not the outer appearance of righteousness and its rewards that counts, but rather what God sees in the heart: "but God know your hearts." Jesus makes the point that prosperity is an ambiguous sign. Only a knowledge of the heart reveals for certain whether or not a person is righteous. The second part of verses 14-15 says that God looks on the heart and regards anyone who is proud as an abomination: "for what is exalted among men is an abomination in the sight of God."
The first part of the parable of the rich man (Dives, as he is usually called) and Lazarus amplifies the two themes of verses 14-15 just noted: wealth is not a necessary sign of righteousness, and poverty is no proof of another's evil.
While some have thought Jesus told this parable to reveal what happens after death, it is not necessarily a "true after-life story." Reinhold Niebuhr warned that we should not be too concerned about the furniture of heaven or the temperature of hell! Note that in 20:27-40 Jesus expresses views about the future life contrary to that here expressed. Almost all commentators are agreed that the parable does not seek to give a preview of life after death. It seems Jesus made use of a well-known story to illuminate certain truths about the Kingdom of God. The original story seems to have come from Egypt and was a popular story among Jewish scholars. The original shows the reversal of fates in the future life.
But notice that nothing is said about the piety of Lazarus. Thus it is not intended as a doctrine about rewards and punishments in the future life. Rather, the main emphasis in the parable is found in the character of Dives and the reasons he failed to use the two kinds of opportunity he had: (1) his wealth, and (2) his religion. Dives is often called a Sadducee because he had no belief in the after-life, although he and his brothers claimed to believe the teachings of Moses and the prophets. They thought this life was the only one, and so should be spent in luxurious living. Dives did not believe in a coming judgment when he would have to answer for his actions in this life. He failed to use his money to relieve the beggar, Lazarus, at his gate. Dives was blinded by his wealth and so could not really "see" Lazarus, whose sores were licked by dogs, and who longed to be fed with the bread the guests used to wipe their hands. Dives could have used his wealth to make friends with Lazarus, so that Lazarus might have welcomed him into Abraham's bosom. Dives was not ignorant of Lazarus' existence, since later in Hades he recognized him.
In the future life Dives and Lazarus find their roles reversed. Lazarus is in Abraham's bosom. Dives is in Hades, the universal resting place of the dead. Dives had expected to go there, but found it was a place of punishment for his sins. He asks Father Abraham to send Lazarus to warn his brothers, lest they end up in punishment in Hades also. But Abraham says no such precaution is necessary since they have Moses and the prophets, and if they do not listen to them they are not likely to listen to an apparition from the dead. Abraham says they will not be convinced even if some one should rise from the dead. From this side of the Cross and Resurrection we see this as a reference to Jesus' coming resurrection. Jesus is saying that there is no way to demonstrate spiritual truth to those who refuse to hear it. Dives' mind was closed to God's truth, and his heart was closed to the scriptural demands of compassion.
This parable is unique to Luke and comes from his source, "L." Note that while in the majority of Greek MSS the rich man is not named, in English we often refer to him as Dives, which is a misunderstanding of the Latin Vulgate (Dives = rich man). This parable is the only one in the Gospels where a person (Lazarus) is given a name. Some have tried to link this with the raising of Lazarus, but there is no hard evidence to do so.
Theological Reflections
The Joel reading tells of the coming outpouring of the Spirit on all flesh, when old and young alike will see visions and dream dreams. Amos warns those who consider themselves notable men of the first of the nations that they will be the first of those to go into exile. They are at ease in Zion now but will be in exile soon. The writer of 1 Timothy 6:6ff warns against the desire for money and wealth. This picks up a theme found in the Gospel parable of the rich man and Lazarus. The author calls us to shun the love of money and aim, rather, at righteousness, godliness, faith, love, steadfastness, and gentleness. By setting one's hopes on God, not uncertain riches, we may take hold of the life which is life indeed. In the parable of the rich man and Lazarus, Jesus warns against the failure to use either wealth or religion properly. The main point is that the Old Testament speaks a sufficient call to repentance. Lazarus failed to heed it until too late!
Homiletical Moves
Joel 2:23-30 (C)
God Promises to Pour Out His Spirit on All Flesh
1. Following a plague of locusts God gives abundant rains which produce great harvests
2. God promises that Israel shall eat in plenty and be satisfied, and never again be put to shame
3. God promises to pour out his Spirit on all flesh
4. Sons and daughters shall prophesy, old men shall dream dreams, and young men shall see visions
5. On the day of Pentecost this prophecy was fulfilled when the Spirit came upon all those gathered to wait and pray
6. Let us open our lives to receive God's Spirit, which gives dreams, visions and renewal
Amos 6:1-7 (L)
Amos 6:1, 4-7 (RC)
The Notable of the First of Nations!
1. God pronounces woe on those who are at ease in Zion and who feel secure in Samaria, the notable of the first of the nations, Israel
2. Woe to those who live in luxury, eating the lambs and calves and not thinking of the future
3. Woe to those who sing idle songs, who drink wine from bowls, but are not grieved over the ruin of Joseph
4. The most notable shall be the first of those to go into exile
5. God calls us to repent of pride, greed, and a trusting in material riches, and to seek first his kingdom; and the things needed for life will be given also
1 Timothy 6:6-19 (C)
1 Timothy 6:6-16 (L)
1 Timothy 6:11-16 (RC)
Take Hold of the Life Which Is Life Indeed!
1. Do not be haughty or set your hopes on uncertain riches, remembering that the lose of money is the root of all evils
2. Remember that those who desire to be rich fall into temptation, into a snare, and into many senseless and hurtful desires that lead to ruin and destruction
3. Instead, aim at righteousness, godliness, faith, love, steadfastness, gentleness, and fight the good fight of the faith
4. Let us set our hopes on God, who richly furnishes us with everything to enjoy
5. Do good and be rich in good deeds, liberal and generous, laying up a good foundation for the future
6. In so doing we may take hold of the life which is life indeed, the life of faithful obedience to Christ
This Preacher's Preference
Luke 16:19-31
Making Right Use of Wealth and Religion
1. A rich man fails to use his wealth to help the poor man Lazarus at his gate because his faith is defective
2. Both died; in the future life their roles are reversed, but neither can reach the other
3. Dives pleads with Abraham to send Lazarus to warn his brothers, lest they too come to the torment of Hades
4. Abraham says they have Moses and the prophets, which are sufficient to bring them to repentance, and if they do not hear them they will not hear one risen from the dead
5. Because God has spoken to us not only through Moses and the prophets but in Jesus Christ, One who rose from the dead, we have no excuse for not using wealth and religion rightly
6. Let us repent and do good deeds, being liberal and generous, laying up a good foundation for the future, out of love of God in Christ
The sermon may incorporate teachings from Amos and 1 Timothy, words which warn against the misuse of wealth and forgetting God. The preacher may want to use examples of the homeless in the church's city or area, those who are the Lazaruses of today. Albert Schweitzer went as a medical missionary to Africa because he came to see Europe as the rich man, Dives, and the poor of Africa as Lazarus lying at the gate, with only dogs to lick their sores. The Christian motivation of Mother Theresa, Habitat for Humanity, Church World Service Catholic Charities, and other persons and programs should be mentioned. Efforts by the local church to meet the needs of the poor should be commended, while calling hearers to repent of the love of money and luxury in our kind of world. The main point of the parable is that the Old Testament speaks with an urgent and sufficient call to repent, turn from love of riches and focus on self, to use riches for others and to lose self in service. And, we have the witness of Christ, who rose from the dead and calls us to faithful obedience.
Hymn for Proper 21: We Sing the Mighty Power of God
Prayer
Gracious God, who has spoken for us through Moses and the prophets of old, and now speaks by your Spirit through Christ risen from the dead, open our ears to hear your call to repentance. Forgive us when we have loved money and luxury more than you. Turn us from our wicked ways of pride, greed, selfishness and indifference to the poor, to live in faithful obedience. Help us to take hold of the life which is life indeed, the life filled by the Spirit, lived in joy, in loving care of others, in prayer and communion with you. Amen
Joel tells of a plague of locusts which symbolizes the dreadful day of the Lord, to be followed by God's blessings and the gift of the Spirit on all. Amos foretells that those Israelites who see themselves secure and the most notable of the first of the nations will indeed be the first of those to go into exile! The reading from 1 Timothy corresponds well with the Lucan parable of Dives and Lazarus, with its focus on the love of money as the root of all evils. Luke records Jesus' teaching that riches do not guarantee righteousness, nor does poverty mean one is unrighteous.
Commentary
Joel 2:23-30 (C)
Our pericope overlaps three sections (1) promises of removal of locusts and restoration of fertility (2:18-27), (2) the outpouring of the Spirit (vv. 28-29), and (3) signs of the Day of the Lord, and the deliverance of the faithful (vv. 30-32). The theme for the whole section, 2:28--3:21, is the Day of the Lord.
While most interpreters make the major division point of the book verses 27-28, there is strong support for verse 18 being the decisive transition. Note that from this point on there are only words of consolation for Israel. "Then the Lord became jealous for his land, and had pity on his people," verse 18, which indicates his becoming jealous is a turning in their favor.
In verse 23 Zion is assured of rain and the prosperity which results from abundant rain. Sons of Zion include not only those in Jerusalem but all Jews living in Palestine. The Hebrew in this verse is not clear. "The early rain for your vindication" is not the likely meaning since this is not the usual meaning for the two Hebrews words. They can either be translated "teacher for justice" or "early rain in due measure." It may be that the writer was making a play on the words for teacher and early rain, words which contain similar sounds. The thrust may be that the early rains will "teach" Israel and point her toward a proper relationship to God. Consider the promise of seasonal rains, both early and late.
The promises of blessings on the land continue in verses 24-27. This stands in sharp contrast to the earlier devastation of the land by locusts. In verse 27 God affirms that he is in the midst of Israel, that he is their God and there is no other. Because of these blessings of the land, Israel will realize that the Lord is in their midst as deliverer. "There is none other" points to monotheism characteristic of Second-Isaiah. Compare this with the taunt in verse 17: "Where is their God?"
The outpouring of the Spirit is foretold in verses 28-29. As indicated in the footnote of the New Oxford Annotated RSV Bible, the Hebrew text since 1524 has made verses 28-32 part of chapter 3, and the remainder of the book chapter 4.
"Afterward" (v. 28) refers to a future time, after the giving of the physical blessings mentioned in preceding verses. It was an indefinite time.
The outpouring of the Spirit, and the new life and power the Spirit gives for weak men and women, is described. In the imagery of pouring out the Spirit, there may be an echo of the giving of abundant rain. A main function of the Spirit is to illumine men and women for prophecy. This may be ecstatic sounds, or intelligible instruction, warning or prediction from God. Earlier Moses had wished that all the Lord's people might be prophets. (Numbers 11:29) Here it is predicted that all flesh will be given the Spirit. However, "all flesh" is limited to all Israel by the following possessive pronouns. While in the past the Spirit was limited to only a few people, now the Spirit will come to male and female, young and old, and even to servants. Recall that this was quoted by Peter on the Day of Pentecost (Acts 2:17-21) as an explanation of the descent of the Spirit and the resulting phenomena.
It may be that Joel's prediction of spiritual filling for all God's people is perhaps his most important religious contribution.
In verse 30 there is a prediction of portents in the heavens and on earth, blood, fire and columns of smoke. A portent is an extraordinary event, usually associated with the Day of the Lord. Consider that blood, fire and columns of smoke are the common accompaniments of wars, which precede the End as pictured in New Testament descriptions of the End time.
Amos 6:1-7 (L)
Amos 6:1, 4-7 (RC)
In this section Amos describes the blind pride and self-indulgence of the rich and powerful leaders of Israel. They feel they are secure in their false confidence as they lie on beds of ivory and indulge themselves in luxury. While they consider themselves "the notable men of the first of the nations," verse 1 , Amos twists this pride in primacy to predict they "shall now be the first of those to go into exile," verse 7. Take notice of this turn of thought, for it expresses the main thrust of the pericope.
The style is generally that of the "woe-cry." Both Samaria and Zion (Jerusalem) were royal cities and the woe is directed at them by name. However, some scholars think Zion was later added to the original prophecy. It is odd that Amos speaks against Zion since elsewhere his prophecy is directed only at the northern kingdom. But the judgment fits the people of Jerusalem as well as those of the northern kingdom. Recall that Isaiah and Micah also spoke prophecies against both kingdoms.
Appreciate verse 2 as a quotation which Amos puts in the mouth of the leading class, by which he urges Israel to see how well she compares with other nations. Three important cities are named, all inferior to Samaria in size and prosperity, which illustrates Israel's concept of herself as being "chief of nations." This is the position taken by some commentators. A majority, however, see that this verse 2 interrupts the close connection of verse 1 and verse 3, prompting them to treat it as an interpolation.
If this is the case, then verse 3 continues the thought of verse 1. It has the same participial construction in the Hebrew. The self-appointed leaders refuse to recognize that a day of disaster, the evil day, is near. "Seat" is used in its technical sense, meaning throne or judicial seat. The meaning is: violence reigns where they sit to govern. These men are doing all too well at creating misfortune for others, and are blind to their own approaching doom.
In verse 4 we read that they lie on divans made of wood, inlaid with ivory, to take their ease. The Hebrew word translated "stretch" may be translated "sprawl." They feast on the young of their flocks and herds, which indicates a total disregard for the future. They are eating the future now to satisfy their gluttony. The custom in Israel had been to sit on rugs or seats for eating. Here for the first time the foreign innovation of sprawling is mentioned.
They sing idle songs to the sound of the harp. (v. 5) The meaning of verse 5 is not clear, however. "Invent for themselves instruments of music" is perplexing at best, and seems an inappropriate reference here. It was hardly a practice to condemn. "Like David" comes at the beginning of the line, and does not appear at all in the LXX, or Greek translation of the Hebrew text. By a slight change of Hebrew letters in this phrase it could be translated, "Shouting, they imagine [themselves] to be singing," which fits well with the first half of the verse.
In verse 6 Amos accuses them of drinking wine by the bowlfuls! They sing drinking songs and sip their wine from large sacrificial bowls. They anoint themselves with oil cosmetics, which was a sign of gladness. Not to anoint was a sign of mourning.
Then in verse 7 comes the punch line: These prideful and luxury-loving men who claim to be the most notable men of the first of the nations will indeed be first, but first to go off into exile! They will be leaders without doubt, but not the kind they want to be. They will lead the bewildered band of captives as they are led into exile. The government of the nation is scornfully referred to as "sprawler's revelry," which Amos predicts will pass away.
1 Timothy 6:6-19 (C)
1 Timothy 6:6-16 (L)
1 Timothy 6:11-16 (RC)
The author has just been criticizing the heretics who are depraved in mind. They have a tendency to exploit the people in the name of religion. This tendency has continued to the present day, as TV evangelists milk retired elderly people of their Social Security payments and cults get initiates to sign over their family fortune. Local congregations need to be on guard lest they, too, be guilty of "imagining that godliness is a means of gain." (v. 5)
The author next focuses on the desire to be rich, and cites the love of money (not money itself) as the root of all evils. This verse 10a appears to have been a current proverb. Note, the definite article "the" is lacking in the Greek before "root." The point of the proverb is that there is no evil to which the love of money may not lead. In verse 7 the argument of the author is that since we can neither bring wealth into the world with us nor take it out when we die, it is not essential to our well-being. A genuine Christian realizes that godliness brings contentment. Food and clothing (the Greek word includes shelter) are the only things necessary for our journey from the cradle to the grave. He argues for the simple lifestyle, which has gained many followers in recent years, among those who are disillusioned with the luxuries of our technological society. I saw a young man in his thirties at a crafts fair in Nashville, Tennessee, an individual who is a woodcarver and lives alone in the mountains of east Tennessee without electricity or running water. Another couple left all the modern conveniences to live in a simple two room house in the mountains of North Carolina after the husband was given a forced early retirement. They had no electricity or running water for several years. The author of our text points out that those who desire to be rich fall into temptation and into many senseless and hurtful desires that lead to ruin and destruction. Through the love of money, he warns, some have wandered away from the faith and pierced their hearts with many pangs. Compare this warning with Luke 12:16ff and Luke 16:19ff, the latter being our Gospel text for today, the story of Dives and Lazarus. This text should be incorporated into the message based on the Gospel, for both deal with the destruction caused by the love of money.
The emphasis on the desire for money as evil seems to reflect Stoic thought which counted desire among the four emotions to be mastered, along with pleasure, grief and fear. There was a strong negative view of wealth in early Christian writings.
In verses 11-16 the writer describes the obedient Christian warrior. In contrast to those who love money, Timothy is saluted as a "man of God" who is to shun all this and aim instead at righteousness, godliness, faith, love, steadfastness, and gentleness. The Christian life is portrayed as a fight for the faith. "Fight the fight" was an arena slogan, applied to any kind of struggle. "Good" singles out the Christian fight from the struggles of the world and is characteristic of the Pastorals. This is the good fight, in contrast to the "word jousting" of the heretics.
The reference to the "good confession in the presence of many witnesses" sounds like the language of martyrdom. And in verse 13 the reader is urged to look to Christ Jesus who made the good confession. His confession was not so much what he said as what he did, namely the death he endured. This good confession is sometimes identified with the profession of faith Timothy made at ordination. But this is not a fitting solution to the problem, since one is not called at ordination to eternal life, but rather is set apart for a task. It most probably refers to baptism, and to the confession "Jesus is Lord" or an elaboration of it. The letter seems to have in mind the many "Timothys" who were pagan converts and for whom baptism was the turning point and creative event in their lives.
Then a doxology follows (vv. 15-16), one of the finest to be found in Christian literature. It may be a Christian adaptation of liturgical material used in the synagogue. The language is Hellenistic Judaism in style.
Note that verses 17-19 deal with true riches, and this seems to be an anti-climax to the doxology which precedes it. This continues the theme of verses 6-10. The passage assumes there are wealthy people in the church. Although they are not condemned for their wealth, neither are they to become haughty because of their wealth. They are to set their hopes on God, who richly furnished us with everything to enjoy. They are charged to do good and be rich in good deeds. These good deeds, done in a liberal and generous spirit, will lay up for them a good foundation for the future, in the "life which is life indeed." (This phase is a suggestive sermon title!)
Luke 16:19-31
This parable is found only in Luke. The point of the parable is that the Law, which had been under discussion, is better understood by people like Lazarus, who are disenfranchised, than by the Pharisees. In order to better understand our pericope we should review verses 14-15, where two points are made: 14-15a stresses that it is not the outer appearance of righteousness and its rewards that counts, but rather what God sees in the heart: "but God know your hearts." Jesus makes the point that prosperity is an ambiguous sign. Only a knowledge of the heart reveals for certain whether or not a person is righteous. The second part of verses 14-15 says that God looks on the heart and regards anyone who is proud as an abomination: "for what is exalted among men is an abomination in the sight of God."
The first part of the parable of the rich man (Dives, as he is usually called) and Lazarus amplifies the two themes of verses 14-15 just noted: wealth is not a necessary sign of righteousness, and poverty is no proof of another's evil.
While some have thought Jesus told this parable to reveal what happens after death, it is not necessarily a "true after-life story." Reinhold Niebuhr warned that we should not be too concerned about the furniture of heaven or the temperature of hell! Note that in 20:27-40 Jesus expresses views about the future life contrary to that here expressed. Almost all commentators are agreed that the parable does not seek to give a preview of life after death. It seems Jesus made use of a well-known story to illuminate certain truths about the Kingdom of God. The original story seems to have come from Egypt and was a popular story among Jewish scholars. The original shows the reversal of fates in the future life.
But notice that nothing is said about the piety of Lazarus. Thus it is not intended as a doctrine about rewards and punishments in the future life. Rather, the main emphasis in the parable is found in the character of Dives and the reasons he failed to use the two kinds of opportunity he had: (1) his wealth, and (2) his religion. Dives is often called a Sadducee because he had no belief in the after-life, although he and his brothers claimed to believe the teachings of Moses and the prophets. They thought this life was the only one, and so should be spent in luxurious living. Dives did not believe in a coming judgment when he would have to answer for his actions in this life. He failed to use his money to relieve the beggar, Lazarus, at his gate. Dives was blinded by his wealth and so could not really "see" Lazarus, whose sores were licked by dogs, and who longed to be fed with the bread the guests used to wipe their hands. Dives could have used his wealth to make friends with Lazarus, so that Lazarus might have welcomed him into Abraham's bosom. Dives was not ignorant of Lazarus' existence, since later in Hades he recognized him.
In the future life Dives and Lazarus find their roles reversed. Lazarus is in Abraham's bosom. Dives is in Hades, the universal resting place of the dead. Dives had expected to go there, but found it was a place of punishment for his sins. He asks Father Abraham to send Lazarus to warn his brothers, lest they end up in punishment in Hades also. But Abraham says no such precaution is necessary since they have Moses and the prophets, and if they do not listen to them they are not likely to listen to an apparition from the dead. Abraham says they will not be convinced even if some one should rise from the dead. From this side of the Cross and Resurrection we see this as a reference to Jesus' coming resurrection. Jesus is saying that there is no way to demonstrate spiritual truth to those who refuse to hear it. Dives' mind was closed to God's truth, and his heart was closed to the scriptural demands of compassion.
This parable is unique to Luke and comes from his source, "L." Note that while in the majority of Greek MSS the rich man is not named, in English we often refer to him as Dives, which is a misunderstanding of the Latin Vulgate (Dives = rich man). This parable is the only one in the Gospels where a person (Lazarus) is given a name. Some have tried to link this with the raising of Lazarus, but there is no hard evidence to do so.
Theological Reflections
The Joel reading tells of the coming outpouring of the Spirit on all flesh, when old and young alike will see visions and dream dreams. Amos warns those who consider themselves notable men of the first of the nations that they will be the first of those to go into exile. They are at ease in Zion now but will be in exile soon. The writer of 1 Timothy 6:6ff warns against the desire for money and wealth. This picks up a theme found in the Gospel parable of the rich man and Lazarus. The author calls us to shun the love of money and aim, rather, at righteousness, godliness, faith, love, steadfastness, and gentleness. By setting one's hopes on God, not uncertain riches, we may take hold of the life which is life indeed. In the parable of the rich man and Lazarus, Jesus warns against the failure to use either wealth or religion properly. The main point is that the Old Testament speaks a sufficient call to repentance. Lazarus failed to heed it until too late!
Homiletical Moves
Joel 2:23-30 (C)
God Promises to Pour Out His Spirit on All Flesh
1. Following a plague of locusts God gives abundant rains which produce great harvests
2. God promises that Israel shall eat in plenty and be satisfied, and never again be put to shame
3. God promises to pour out his Spirit on all flesh
4. Sons and daughters shall prophesy, old men shall dream dreams, and young men shall see visions
5. On the day of Pentecost this prophecy was fulfilled when the Spirit came upon all those gathered to wait and pray
6. Let us open our lives to receive God's Spirit, which gives dreams, visions and renewal
Amos 6:1-7 (L)
Amos 6:1, 4-7 (RC)
The Notable of the First of Nations!
1. God pronounces woe on those who are at ease in Zion and who feel secure in Samaria, the notable of the first of the nations, Israel
2. Woe to those who live in luxury, eating the lambs and calves and not thinking of the future
3. Woe to those who sing idle songs, who drink wine from bowls, but are not grieved over the ruin of Joseph
4. The most notable shall be the first of those to go into exile
5. God calls us to repent of pride, greed, and a trusting in material riches, and to seek first his kingdom; and the things needed for life will be given also
1 Timothy 6:6-19 (C)
1 Timothy 6:6-16 (L)
1 Timothy 6:11-16 (RC)
Take Hold of the Life Which Is Life Indeed!
1. Do not be haughty or set your hopes on uncertain riches, remembering that the lose of money is the root of all evils
2. Remember that those who desire to be rich fall into temptation, into a snare, and into many senseless and hurtful desires that lead to ruin and destruction
3. Instead, aim at righteousness, godliness, faith, love, steadfastness, gentleness, and fight the good fight of the faith
4. Let us set our hopes on God, who richly furnishes us with everything to enjoy
5. Do good and be rich in good deeds, liberal and generous, laying up a good foundation for the future
6. In so doing we may take hold of the life which is life indeed, the life of faithful obedience to Christ
This Preacher's Preference
Luke 16:19-31
Making Right Use of Wealth and Religion
1. A rich man fails to use his wealth to help the poor man Lazarus at his gate because his faith is defective
2. Both died; in the future life their roles are reversed, but neither can reach the other
3. Dives pleads with Abraham to send Lazarus to warn his brothers, lest they too come to the torment of Hades
4. Abraham says they have Moses and the prophets, which are sufficient to bring them to repentance, and if they do not hear them they will not hear one risen from the dead
5. Because God has spoken to us not only through Moses and the prophets but in Jesus Christ, One who rose from the dead, we have no excuse for not using wealth and religion rightly
6. Let us repent and do good deeds, being liberal and generous, laying up a good foundation for the future, out of love of God in Christ
The sermon may incorporate teachings from Amos and 1 Timothy, words which warn against the misuse of wealth and forgetting God. The preacher may want to use examples of the homeless in the church's city or area, those who are the Lazaruses of today. Albert Schweitzer went as a medical missionary to Africa because he came to see Europe as the rich man, Dives, and the poor of Africa as Lazarus lying at the gate, with only dogs to lick their sores. The Christian motivation of Mother Theresa, Habitat for Humanity, Church World Service Catholic Charities, and other persons and programs should be mentioned. Efforts by the local church to meet the needs of the poor should be commended, while calling hearers to repent of the love of money and luxury in our kind of world. The main point of the parable is that the Old Testament speaks with an urgent and sufficient call to repent, turn from love of riches and focus on self, to use riches for others and to lose self in service. And, we have the witness of Christ, who rose from the dead and calls us to faithful obedience.
Hymn for Proper 21: We Sing the Mighty Power of God
Prayer
Gracious God, who has spoken for us through Moses and the prophets of old, and now speaks by your Spirit through Christ risen from the dead, open our ears to hear your call to repentance. Forgive us when we have loved money and luxury more than you. Turn us from our wicked ways of pride, greed, selfishness and indifference to the poor, to live in faithful obedience. Help us to take hold of the life which is life indeed, the life filled by the Spirit, lived in joy, in loving care of others, in prayer and communion with you. Amen
