Lectionary Readings
(from the Revised Common Lectionary)
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This lectionary covers the next thirty days. For full lists, see the seasons and years below.
Sunday, September 14, 2025
Proper 19 (24)—Season after Pentecost, Year C
Summary
These parables have been unfortunately segmented off from the parable of the Prodigal Son, which they play the prelude to. Here, Jesus responds to the offense given by his attention to the dishonorable by two parables, each with the same message but aimed at a male and female audience.
The lost sheep has been often made into a sweet picture of God's willingness to leave the great flock to go after "just one" but this gets the intent totally wrong. Sheep for a shepherd of the ancient world were about as valuable as a used car. That a shepherd would leave his flock to go after the one would have been blatantly obvious to anyone in the biz.
Next, Jesus turns to the ladies and asks which of them would not sweep their house to find a lost silver coin (worth about a month's wages). The answer would have been the same as the first parable.
This sets the stage for the prodigal Son by moving from the lesser material things, to the more valuable human being, lost to sin, but found by God. Given the difficulty posed by the protracted pericope, the preacher may choose to simply emphasize that people are valuable to God, and so their welfare and eternal destiny ought to be as valuable to us.
Sunday, September 21, 2025
Proper 20 (25)—Season after Pentecost, Year C
Summary
Those inexperienced in accounting fraud may have a hard time understanding the self-preservation strategy of the unrighteous steward. More puzzling still may be why Jesus makes a sinner the hero of the story. The message is deeply valuable and engaging, so it is worth explaining in detail.
The steward runs a classic fleecing scam, however instead of taking money for himself he accepts favors instead. He can be compared to the manager of a clothing franchise. When a customer comes to the register with a $100 dress, the manager may say "I control the cash register, so let's just say it costs $50 and we split the difference: so you give me $25 and I make your bill come out to only $75." However, this steward understands that his predicament is graver than that. So instead, he doesn't ask for the difference. Instead, he will take a favor: when he is cast out into the streets, the ones whom he benefited may return the favor by taking him in.
Jesus uses this picaresque fable to demonstrate how his disciples ought to use their worldly goods: not to defraud their managers, but to give to the poor. This is not the only place where Jesus suggests that the recommendation of the poor is needed for the entry ticket into heaven. However, verse 13 is the key, lest one think Jesus is saying that charitable works by themselves merit eternal joys. The same spiritual principle is at play here as in 12:34, that how one uses their money discloses one's true allegiance far more reliably than words.
Sunday, September 28, 2025
Proper 21 (26)—Season after Pentecost, Year C
Summary
Jesus tells another dark parable against the rich who do not care for the poor. First of all, the rich man's sin is one of omission. He fails to help Lazarus (who is named in the parable to indicate that he is written in the book of life; the rich man, on the other hand, is given no identity) and lets him die in squalor while enjoying his own life. There is no indication that the rich man actively oppressed Lazarus in any way or has behaved especially cruelly. The image is one of separateness: the rich man in his "high castle" while the poor suffers from his poverty (Prov. 10:15) and this distance is recapitulated after death as the very gulf separating the rich man from Abraham. The very fact that the poor man was beneath his notice is what condemned the rich man. The point of the parable is that ignorance is no defense, since Scripture is abundantly clear on the matter of care for the poor (cf. Deut. 15 and countless other mentions in the Prophets).
This is a frequent Lucan theme in both his Gospel and Acts, whereby the same Holy Spirit that Jesus breathes out in his life and ministry has already spoken throughout the Old Testament. This continuity is expressed in a dark way in verses 30-31, which hints at how Jesus' miracles, even his Resurrection, does not by itself cause repentance. That must come from a changed heart, and those who are callous toward the Law and the Prophets will not be softened by even so great a sign as this. Wealthy Christians today have even less reason to plead ignorance for failing to help the poor, since we also have the pointed witness of the New Testament added to the Old. The message should not be sugarcoated: care and involvement with the poor is an essential feature of the saved person and those with means must take special care that they share them with the less fortunate as a constant discipline.
Sunday, October 5, 2025
Proper 22 (27)—Season after Pentecost, Year C
Summary
There are two themes in the Gospel passage that the preacher may discuss. In v. 5-6, even a very little faith is capable of surprising things. Our own weak faith is all that God needs to multiply it and work wonders with it.
In v. 7-10, Jesus warns his disciples against the sort of religious presumption which leads to pride. To follow the commandments is only what is expected of a dutiful servant. The master sitting the slave down to eat with him is a reference to the eschatalogical banquet at the end of the age. Worldly honor for discipleship is as though one expects the "well done good and faithful servant" before the work has been completed. As Christians, we are not to draw attention to ourselves, as though we are anything special. Perhaps this saying is included after the first because pride is spiritual kryptonite. We are only to be regarded as slaves to God, giving him glory for things he has done through us.
Sunday, October 12, 2025
Proper 23 (28)—Season after Pentecost, Year C
Summary
The key detail often left out of the story of the one grateful leper was that he was a Samaritan. The foreigner returns with gratitude while the Jews feel entitled to their cleansing. God blessing foreigners outside of the Jewish fold is nothing new. The first reading about Naaman the Syrian shows how God has always intended to extend his gifts to the nations. Ironically, it is the Gentile who recognizes the Giver rather than simply going away satisfied by the gift. The nine may have been healed, but only the one was saved, because he recognized the healing of his skin as a sign of a greater restoration of his whole person.
