Proper 20
Preaching
Preaching Luke's Gospel
A Narrative Approach
We have made reference to these verses in Chapter 11 and in Chapter 24. It would be helpful if you would review these chapters that help to put this week's text in its broader Lukan context. In our comments on the Parable of the Sower we have also noted that among the fundamental temptations that keep us from hearing the word of God (the seed that is sown) are the cares and riches and pleasures of life. See Luke 8:4-15, v. 14. In Chapter 31 we dealt with the material in Luke 14:25-33 in which Jesus called his dis-ciples to leave family, lose self, and let loose of all possessions (v. 33). The matter of wealth and possessions and the concern for the poor are clearly fundamental themes in Luke's Gospel.
Jesus' story begins with the introduction of a steward who was squandering his master's property. There is a link here to the story of the Prodigal Son which has preceded it. The Prodigal was also reported to be one who squandered his [father's] property in dis-solute living (15:13).
This is a difficult text! The standard commentaries will help you to come to terms with its meaning. We will just make a few comments. Eduard Schweizer makes the helpful point that what is praised in the manager is his sagacity. The unrighteous steward (v. 8) is praised! The fact that he is unrighteous,
... makes the praise accorded to him even more striking. The point is therefore neither the demonic effects of wealth nor the right use of property but the sagacity of the steward. He is smart because he knows what is coming and adapts to it. Thus the parable understands the present as the possibility of adapting to the future ... the parable holds up the man of this world as a model for the sons of light.1
Joseph Fitzmyer speaks similarly:
What is the point of this parable? ... The master's approval bears on the prudence of the manager who realized how best to use what material possessions were his to ensure his future security. The "dishonest manager" thus be-comes a model for Christian disciples, not because of his dishonesty, but because of his prudence.2
Luke 16:11 appears to support these views and serves as a help-ful interpretive key to this complex story. If we cannot be trusted to manage well the affairs of this world that are entrusted to us, how can we be entrusted with the management of true riches? This is not to say that the two realities are like each other. They are not. We cannot serve both of these realities. We cannot serve God and Mammon. Schweizer writes that "Mammon" originally meant "that in which one trusts." We can't trust two things. We must have only one source of our ultimate concern! We must not commit idolatry. The First Commandment is at stake here.
Homiletical Directions
We have made reference above to other chapters in this book where this week's text is set in narrative context. The Homiletical Directions in those chapters may prove useful for your sermon work on this week's text.
The theme of idolatry is raised in this text. Idolatry is a constant theme in the Bible and could certainly be the theme of a narrative sermon for this week. In his Large Catechism Martin Luther wrote as follows on the First Commandment:
A god is that to which we look for all good and in which we find refuge in every time of need. To have a god is nothing else than to trust and believe him with our whole heart ... If your faith and trust are right, then your God is the true God ... if your trust is false and wrong, then you have not the true God. For these two belong together, faith and God. That to which your heart clings and en-trusts itself, is, I say, really your God.
A narrative sermon on idolatry could begin with the First Commandment and its narrative context in the Old Testament. See Exodus 20:1-17 or Deuteronomy 5:1-21. This could be followed up with the Shema (Deuteronomy 6:4-9). This confession that God is one and that we are to serve God with all our heart, soul, mind, and strength is Israel's fundamental confession.
A wonderful narrative which challenges Israel to choose between God and idol gods is Joshua's speech to his people in Joshua 24. Joshua's sermon sets the context of God's gracious deeds for Israel that call her to serve only this God. "... choose this day whom you will serve, whether the gods your ancestors served in the region beyond the River ... but as for me and my household, we will serve the Lord" (Joshua 24:15).
Isaiah 44 represents a different historical context than the book of Joshua. The message of this chapter is also a call to choose the true God or an idol. The description of an idol in 44:9-20 is a comical look at idols that we probably never have a chance to narrate.
This sermon could close by presenting Jesus' call in this week's text. "You cannot serve two masters. You cannot serve God and wealth." The "Why?" question arises here. Why serve God? Why not serve Wealth? Wealth certainly qualifies as an idol in our cul-ture! It might be well to cite the promises that Wealth makes at this point.
Close by reciting the promises that God makes which speak to the "Why?" question. These promises can be taken from the Old Testament passages at which we have looked. "I am the Lord your God, who brought you out of the land of slavery ..." (Exodus 20:1). This is the reason, this is the context, in which God asks for a minimal response of obedience from Israel.
The speech of Joshua (Joshua 24) recites a panoply of God's gracious deeds of deliverance. Isaiah 44 is filled with wonderful passages calling people to serve God, not idols: "I am the first and I am the last; besides me there is no god. Who is like me? Let them proclaim it ... Is there any god besides me? There is no other rock; I know not one" (Isaiah 44:6-8). "I formed you, you are my servant; O Israel, you will not be forgotten by me. I have swept away your transgressions like a cloud and your sins like a mist" (Isaiah 44:21). "I am the Lord, who made all things, who alone stretched out the heavens ..." (Isaiah 44:24.) See also 44:25-28.
This sermon might close with an appropriate prayer to God for guidance in choosing this day whom we shall serve.
____________
1.aEduard Schweizer, The Good News According to Luke (Atlanta: John Knox Press, 1984), pp. 254-255.
2.aJoseph Fitzmyer, The Gospel According to Luke, X-XXIV (New York: Doubleday, 1985), p. 1098.
Jesus' story begins with the introduction of a steward who was squandering his master's property. There is a link here to the story of the Prodigal Son which has preceded it. The Prodigal was also reported to be one who squandered his [father's] property in dis-solute living (15:13).
This is a difficult text! The standard commentaries will help you to come to terms with its meaning. We will just make a few comments. Eduard Schweizer makes the helpful point that what is praised in the manager is his sagacity. The unrighteous steward (v. 8) is praised! The fact that he is unrighteous,
... makes the praise accorded to him even more striking. The point is therefore neither the demonic effects of wealth nor the right use of property but the sagacity of the steward. He is smart because he knows what is coming and adapts to it. Thus the parable understands the present as the possibility of adapting to the future ... the parable holds up the man of this world as a model for the sons of light.1
Joseph Fitzmyer speaks similarly:
What is the point of this parable? ... The master's approval bears on the prudence of the manager who realized how best to use what material possessions were his to ensure his future security. The "dishonest manager" thus be-comes a model for Christian disciples, not because of his dishonesty, but because of his prudence.2
Luke 16:11 appears to support these views and serves as a help-ful interpretive key to this complex story. If we cannot be trusted to manage well the affairs of this world that are entrusted to us, how can we be entrusted with the management of true riches? This is not to say that the two realities are like each other. They are not. We cannot serve both of these realities. We cannot serve God and Mammon. Schweizer writes that "Mammon" originally meant "that in which one trusts." We can't trust two things. We must have only one source of our ultimate concern! We must not commit idolatry. The First Commandment is at stake here.
Homiletical Directions
We have made reference above to other chapters in this book where this week's text is set in narrative context. The Homiletical Directions in those chapters may prove useful for your sermon work on this week's text.
The theme of idolatry is raised in this text. Idolatry is a constant theme in the Bible and could certainly be the theme of a narrative sermon for this week. In his Large Catechism Martin Luther wrote as follows on the First Commandment:
A god is that to which we look for all good and in which we find refuge in every time of need. To have a god is nothing else than to trust and believe him with our whole heart ... If your faith and trust are right, then your God is the true God ... if your trust is false and wrong, then you have not the true God. For these two belong together, faith and God. That to which your heart clings and en-trusts itself, is, I say, really your God.
A narrative sermon on idolatry could begin with the First Commandment and its narrative context in the Old Testament. See Exodus 20:1-17 or Deuteronomy 5:1-21. This could be followed up with the Shema (Deuteronomy 6:4-9). This confession that God is one and that we are to serve God with all our heart, soul, mind, and strength is Israel's fundamental confession.
A wonderful narrative which challenges Israel to choose between God and idol gods is Joshua's speech to his people in Joshua 24. Joshua's sermon sets the context of God's gracious deeds for Israel that call her to serve only this God. "... choose this day whom you will serve, whether the gods your ancestors served in the region beyond the River ... but as for me and my household, we will serve the Lord" (Joshua 24:15).
Isaiah 44 represents a different historical context than the book of Joshua. The message of this chapter is also a call to choose the true God or an idol. The description of an idol in 44:9-20 is a comical look at idols that we probably never have a chance to narrate.
This sermon could close by presenting Jesus' call in this week's text. "You cannot serve two masters. You cannot serve God and wealth." The "Why?" question arises here. Why serve God? Why not serve Wealth? Wealth certainly qualifies as an idol in our cul-ture! It might be well to cite the promises that Wealth makes at this point.
Close by reciting the promises that God makes which speak to the "Why?" question. These promises can be taken from the Old Testament passages at which we have looked. "I am the Lord your God, who brought you out of the land of slavery ..." (Exodus 20:1). This is the reason, this is the context, in which God asks for a minimal response of obedience from Israel.
The speech of Joshua (Joshua 24) recites a panoply of God's gracious deeds of deliverance. Isaiah 44 is filled with wonderful passages calling people to serve God, not idols: "I am the first and I am the last; besides me there is no god. Who is like me? Let them proclaim it ... Is there any god besides me? There is no other rock; I know not one" (Isaiah 44:6-8). "I formed you, you are my servant; O Israel, you will not be forgotten by me. I have swept away your transgressions like a cloud and your sins like a mist" (Isaiah 44:21). "I am the Lord, who made all things, who alone stretched out the heavens ..." (Isaiah 44:24.) See also 44:25-28.
This sermon might close with an appropriate prayer to God for guidance in choosing this day whom we shall serve.
____________
1.aEduard Schweizer, The Good News According to Luke (Atlanta: John Knox Press, 1984), pp. 254-255.
2.aJoseph Fitzmyer, The Gospel According to Luke, X-XXIV (New York: Doubleday, 1985), p. 1098.
