·        22 Philander Chase, Bishop of Ohio, and of Illinois, 1852

·        25 Sergius, Abbot of Holy Trinity, Moscow, 1392  also transliterated as Sergey Radonezhsky or Serge of Radonezh, was a spiritual leader and monastic reformer of medieval Russia. Together with Venerable Seraphim of Sarov, he is one of the Russian Orthodox Church's most highly venerated saints.

·        26 Lancelot Andrewes, Bishop of Winchester, 1626. Wilson Carlile, Priest, 1942

·        27 Vincent de Paul, Religious, and Prophetic Witness, 1660. Thomas Traherne, Priest, 1674  was a French Catholic priest who dedicated himself to serving the poor. He is venerated as a saint in the Catholic Church and the Anglican Communion. He was canonized in 1737.^[1] He was renowned for his compassion, humility and generosity. Founder of Congregation of the Mission and Daughters of Charity of Saint Vincent de Paul.

·        28 Richard Rolle, 1349, Walter Hilton, 1396, and Margery Kempe, c. 1440, Mystics  was an English Christian mystic, known for writing through dictation The Book of Margery Kempe, a work considered by some to be the first autobiography in the English language. Her book chronicles her domestic tribulations, her extensive pilgrimages to holy sites in Europe and the Holy Land, as well as her mystical conversations with God. She is honoured in the Anglican Communion, but was never made a Catholic saint.

·        29 Saint Michael and All Angels

·        30 Jerome, Priest, and Monk of Bethlehem, 420  was a Latin Catholic priest, confessor, theologian, and historian, commonly known as Saint Jerome. He was born at Stridon, a village near Emona on the border of Dalmatia and Pannonia.^[3][4][5] He is best known for his translation of most of the Bible into Latin (the translation that became known as the Vulgate), and his commentaries on the Gospels. His list of writings is extensive.^[6]

OLD TESTAMENT: Jeremiah 8: 18 - 9: 1 (RCL)

Jere 8:18 (NRSV) My joy is gone, grief is upon me,

my heart is sick.

19 Hark, the cry of my poor people

from far and wide in the land:

"Is the LORD not in Zion?

Is her King not in her?"

("Why have they provoked me to anger with their images,

with their foreign idols?")

20 "The harvest is past, the summer is ended,

and we are not saved."

21 For the hurt of my poor people I am hurt,

I mourn, and dismay has taken hold of me.

22 Is there no balm in Gil'ead?

Is there no physician there?

Why then has the health of my poor people

not been restored? 9:1 {Ch 8.23 in Heb}

O that my head were a spring of water,

and my eyes a fountain of tears,

so that I might weep day and night

for the slain of my poor people!

Amos 8: 4 - 7   (Roman Catholic, alt. for RCL)

Amos 8:4 (NRSV) Hear this, you that trample on the needy,

and bring to ruin the poor of the land,

5 saying, "When will the new moon be over

so that we may sell grain;

and the sabbath,

so that we may offer wheat for sale?

We will make the ephah small and the shekel great,

and practice deceit with false balances,

6 buying the poor for silver

and the needy for a pair of sandals,

and selling the sweepings of the wheat."

7 The LORD has sworn by the pride of Jacob:

Surely I will never forget any of their deeds.

PSALM 79: 1 - 9   (RCL)

Psal 79:1 (NRSV) O God, the nations have come into your inheritance;

they have defiled your holy temple;

they have laid Jerusalem in ruins.

2 They have given the bodies of your servants

to the birds of the air for food,

the flesh of your faithful to the wild animals of the earth.

3 They have poured out their blood like water

all around Jerusalem,

and there was no one to bury them.

4 We have become a taunt to our neighbors,

mocked and derided by those around us.

5 How long, O LORD? Will you be angry forever?

Will your jealous wrath burn like fire?

6 Pour out your anger on the nations

that do not know you,

and on the kingdoms

that do not call on your name.

7 For they have devoured Jacob

and laid waste his habitation.

8 Do not remember against us the iniquities of our ancestors;

let your compassion come speedily to meet us,

for we are brought very low.

9 Help us, O God of our salvation,

for the glory of your name;

deliver us, and forgive our sins,

for your name's sake.

79   Deus, venerunt   (ECUSA BCP)

1               O God, the heathen have come into your inheritance;

they have profaned your holy temple; *

     they have made Jerusalem a heap of rubble.

.

2               They have given the bodies of your servants as food for the

                              birds of the air, *

     and the flesh of your faithful ones to the beasts

                              of the field.

3               They have shed their blood like water on every side

                              of Jerusalem, *

     and there was no one to bury them.

4               We have become a reproach to our neighbors, *

     an object of scorn and derision to those around us.

5               How long will you be angry, O Lord? *

     will your fury blaze like fire for ever?

6               Pour out your wrath upon the heathen who have not

                              known you *

     and upon the kingdoms that have not called upon

                              your Name.

7               For they have devoured Jacob *

     and made his dwelling a ruin.

8               Remember not our past sins;

let your compassion be swift to meet us; *

     for we have been brought very low.

9               Help us, O God our Savior, for the glory of your Name; *

     deliver us and forgive us our sins, for your Name's sake.

Psalm 113  (alt. for RCL)

Psalm 113: 1 - 2, 4 - 8 (Roman Catholic)

Psal 113:1 (NRSV) Praise the LORD!

Praise, O servants of the LORD;

praise the name of the LORD.

2 Blessed be the name of the LORD

from this time on and forevermore.

3 From the rising of the sun to its setting

the name of the LORD is to be praised.

4 The LORD is high above all nations,

and his glory above the heavens.

5 Who is like the LORD our God,

who is seated on high,

6 who looks far down

on the heavens and the earth?

7 He raises the poor from the dust,

and lifts the needy from the ash heap,

8 to make them sit with princes,

with the princes of his people.

9 He gives the barren woman a home,

making her the joyous mother of children.

Praise the LORD!

113  Laudate, pueri    (ECUSA BCP)

1               Hallelujah!

Give praise, you servants of the Lord; *

     praise the Name of the Lord.

2               Let the Name of the Lord be blessed, *

     from this time forth for evermore.

3               From the rising of the sun to its going down *

     let the Name of the Lord be praised.

4               The Lord is high above all nations, *

     and his glory above the heavens.

5               Who is like the Lord our God, who sits enthroned on high, *

     but stoops to behold the heavens and the earth?

6               He takes up the weak out of the dust *

     and lifts up the poor from the ashes.

7               He sets them with the princes, *

     with the princes of his people.

8               He makes the woman of a childless house *

     to be a joyful mother of children.

NEW TESTAMENT: 1 Timothy 2: 1 - 7   (RCL)

                                    1 Timothy 2: 1 - 8   (Roman Catholic)

1Tim 2:1 (NRSV) First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for everyone, 2 for kings and all who are in high positions, so that we may lead a quiet and peaceable life in all godliness and dignity. 3 This is right and is acceptable in the sight of God our Savior, 4 who desires everyone to be saved and to come to the knowledge of the truth. 5 For

there is one God;

there is also one mediator between God and humankind,

Christ Jesus, himself human,

6 who gave himself a ransom for all

--this was attested at the right time. 7 For this I was appointed a herald and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.

8 I desire, then, that in every place the men should pray, lifting up holy hands without anger or argument;

At a time when Christians were suspect for not joining in worship of Roman gods, an act expected of all, the author urges them to pray for “everyone”, including civil authorities (“kings ...”, v. 2), so that Christians may live “a quiet and peaceable life”, as good citizens yet godly ones. This, he says, is in accord with God’s plan, for he wishes “everyone” (v. 4) to be saved, through knowledge of Christian “truth”. God desires this for:

·  he is the “one God” (v. 5) for all people;

·  the “one mediator”, Christ, shared in being human with all of us, and represents us all before the Father, and

·  gave his life as the price of freedom (“ransom”, v. 6) for all.

His life and death were “attested” (shown to be an authentic part of the plan) “at the right time”, at the time chosen by God. Paul (“I”, v. 7) was “appointed” by God to announce (“herald”) this to all, genuinely sent out by him (“apostle”) to teach doctrine (“faith”) and the truth about God to everyone.

Verses 1-15: The community’s conduct at worship. [ NJBC]

Verses 1-7: Prayer intentions. The stress on God’s desire to save every human being is also found in 1 Timothy 4:10: “For to this end we toil and struggle, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe”. See also Titus 2:11; 3:2, 8. [ NJBC]

Verses 1-2: The Christian prays even for bad rulers. CAB says that praying for secular authorities will result in respect for Christianity among those outside the faith, and will lessen the risk of persecution. In Romans 13:1, Paul says “Let every person be subject to the governing authorities; for there is no authority except from God, and those authorities that exist have been instituted by God”. [ NOAB] Such prayer is not out of patriotism; there is a hope (possibly implied) that these rulers/authorities might “come to the knowledge of the truth” (v. 4). [ NJBC]

Verse 4: This is one of the strongest affirmations of the universality of God’s grace. [ NOAB]

Verse 4: “to come to the knowledge of the truth”: The same phraseology is found in 2 Timothy 2:25; 3:7. The notion that knowledge of Christian truth is a fundamental requirement for salvation is also found in Colossians 1:5; 2:2, 7; Ephesians 1:9; 4:13 – but Christian conduct and good works are also necessary. [ JBC]

Verses 5-6: This is very like a hymn or confession spoken in a worship setting. See also Colossians 1:15-20; Ephesians 1:15-2:3; 4:5-6. [ CAB] It at least seems to be a traditional formula. The logical argument is: if God is one, he must be concerned with all peoples, not just with a particular group or nation. [ NJBC]

Verse 5: “one mediator between God and humankind, Christ Jesus, himself human”: NJBC offers one intermediary between God and humanity, the human being Christ Jesus. In Galatians 3:19-20, Paul calls Moses a “mediator”, as does the Jewish philosopher Philo. Hebrews also speaks of Christ as “mediator”: see Hebrews 9:15; 12:24. [ NOAB]

Verse 5: “himself human”: For the humanity of Christ, see also Hebrews 2:14 and Galatians 3:19-20. [ JBC]

Verse 6: “this was attested at the right time”: NJBC offers the testimony at the proper times. Given this translation, proper times probably refers not only to Christ’s death but to the whole of his activity. What Christ did witnesses to the fulfilment of God’s promise: see also Titus 1:2-3 (“God ... revealed his word”) and 2 Timothy 1:1.

Verse 6: “ransom”: i.e. the price paid for someone’s freedom. In Matthew 20:26-28, Jesus tells his disciples: “It will not be so among you; but whoever wishes to be great among you must be your servant, and whoever wishes to be first among you must be your slave; just as the Son of Man came not to be served but to serve, and to give his life a ransom for many”. Mark 10:43-45 is similar. [ NOAB]

Verse 7: References to Paul’s past are more frequent in post-Pauline letters: see also Colossians 1:23-29; Ephesians 3:1-11; 1 Timothy 1:12-16; 3:14-15; 2 Timothy 1:3; 4:11, 15-18. For the story of Paul’s conversion, see Acts 9:1-22; 22:1-16; 26:9-18. [ CAB]

Verse 7: “(I am telling the truth, I am not lying)”: The author draws from Paul’s words in Romans 9:1: “I am speaking the truth in Christ – I am not lying; my conscience confirms it by the Holy Spirit”. [ NJBC]

Verses 8-15: The author says how men (v. 8), and then women (v. 15) should behave in the worshipping assembly. [ NJBC] These verses should be understood in the context of Greco-Roman society, and perhaps in the context of a particular Christian community.

Verses 8-10: It seems that men were given to “anger” and “argument” and women to ostentation. 1 Timothy 6:3-5 and 2 Timothy 2:14, 23 say that false teachers promote debates and arguments.

Verse 8: “in every place”: i.e. in the liturgy. A formula used in worship legislation, drawn from Malachi 1:11: “For from the rising of the sun to its setting my name is great among the nations, and in every place incense is offered to my name, and a pure offering; for my name is great among the nations, says the Lord of hosts”. It is also found in Didache 14:3. [ NJBC]

Verse 8: “lifting up holy hands”: A common posture for prayer in the early Church: standing, with hands outstretched, also mentioned in Psalms 141:2; 143:6. The palms were turned upward towards heaven to indicate receptivity of God’s gifts. Liturgically this is referred to as the orans position, and is today normally adopted by the presider (celebrant) at the Eucharist during the prayer of consecration (eucharistic prayer). In the early Church, all worshippers would adopt this posture. [ NOAB] [ CAB] [ NJBC]

Verse 8: “without anger or argument”: i.e. at peace with one’s neighbour. In Philippians 2:14, Paul urges “Do all things without murmuring and arguing”. In Matthew 5:23-24, Jesus says that one should be reconciled with one’s “brother or sister” before worshipping, and in Mark 11:25 “‘Whenever you stand praying, forgive, if you have anything against anyone; so that your Father in heaven may also forgive you your trespasses’”. See also Matthew 6:14 (the Lord’s Prayer). [ NJBC]

Verses 9-15: See also 1 Corinthians 11:2-16. [ CAB]

Verse 9: “suitable clothing”: In 1 Peter 3:3-6, “Do not adorn yourselves outwardly by braiding your hair, and by wearing gold ornaments or fine clothing; rather, let your adornment be the inner self with the lasting beauty of a gentle and quiet spirit, which is very precious in God's sight”. Concern for attire was common in Greco-Roman philosophy. It is likely that men were also expected to wear suitable clothing. [ NOAB]

Verse 10: “good works”: 5:10 advises: “she [a widow] must be well attested for her good works, as one who has brought up children, shown”. See also 5:25; 6:18; Titus 2:7, 14; 3:8, 14; Ephesians 2:10. [ CAB]

Verses 11-15: The thought structure and wording are like 1 Corinthians 14:33-36, a passage that some scholars think was not part of the original letter. It may have been added later by those who shared the viewpoint of the author of these verses in 1 Timothy. Paul honours the place of women in Philippians 4:2-3 (“Euodia and ... Syntyche”) and Romans 16:1-2 (“Phoebe, a deacon”). [ CAB]

Verse 11: “in silence”: In 1 Corinthians 14:34-35, Paul writes: “women should be silent in the churches. For they are not permitted to speak, but should be subordinate, as the law also says”. [ NOAB]

Verses 12-14: NJBC says that these verses present a scriptural argument drawn from , and using the language of, the Septuagint translation of Genesis 2-3. They make two points:

• The male has priority over the female because he was created first, and
• As in Genesis 3:13, where deception is predicated of the female but not of the male, women are more likely to be led astray and so should not be teachers. (Paul himself assigns the blame to Adam, as the counterpart of Christ: see Romans 5:12-21 and 1 Corinthians 15:45-49.)

Verse 12: In the author’s view, for a woman to have authority over a man would violate Genesis 3:16; however, in Pauline churches women held responsible positions, and as in 1 Corinthians 11:5, they are assumed to have the right to pray aloud in Christian worship. Here the author is specifically concerned about women exercising teaching and preaching roles. In 5:13, the author says that young widows “learn to be idle, gadding about from house to house; and they are not merely idle, but also gossips and busybodies, saying what they should not say”. See also Ephesians 5:22-23. [ NJBC]

Women who held responsible positions in the Pauline churches include Phoebe, a deacon, in Romans 16:1-2; Prisca, who hosted a church in her house, in Romans 16:3 and 1 Corinthians 16:19; perhaps Junia in Romans 16:7. Women are also depicted as preaching (in 1 Corinthians 11:5) and as teaching (in Acts 18:26). See also Acts of Paul and Thecla. [ NJBC]

Verse 13: Genesis 2:7 says “then the Lord God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living being” and Genesis 2:21-22 “So the Lord God caused a deep sleep to fall upon the man, and he slept; then he took one of his ribs and closed up its place with flesh. And the rib that the Lord God had taken from the man he made into a woman and brought her to the man” . [ NOAB] The notion of the primary role of the male in God’s creation is also mentioned in 1 Corinthians 11:7-12. [ CAB]

Verse 14: For the story of the deception of Eve by the serpent, see Genesis 3:1-6. [ NOAB] The interpretation of Genesis 3:1-21 as identifying woman as the cause of humankind’s fall into sinfulness can be seen in Sirach 25:24: “From a woman sin had its beginning, and because of her we all die” . This contrasts with Paul’s treatment of the Fall in Romans 5:12-21: “Therefore, just as sin came into the world through one man, and death came through sin, and so death spread to all because all have sinned”. In Romans 7:7-25, Paul argues that humans only came to know they had sinned once the Law had been given at Sinai. [ CAB]

Verse 15: This verse can also been translated as:

• She will be saved through the birth of the Child (i.e. Christ), and
• She will be brought safely through childbirth. [ NOAB]

Genesis 3:16 presents pain in childbirth as a punishment, but here it is a means of salvation! The author probably had in mind the false teachers ( 4:3-5) who forbade marriage. True faith insists on the goodness of human sexuality, as something created by God. Women are to be saved by the very thing that the false teachers reject! [ NJBC]

GOSPEL: Luke 16: 1 - 13   (all)

Luke 16:1 (NRSV) Then Jesus said to the disciples, "There was a rich man who had a manager, and charges were brought to him that this man was squandering his property. 2 So he summoned him and said to him, "What is this that I hear about you? Give me an accounting of your management, because you cannot be my manager any longer.' 3 Then the manager said to himself, "What will I do, now that my master is taking the position away from me? I am not strong enough to dig, and I am ashamed to beg. 4 I have decided what to do so that, when I am dismissed as manager, people may welcome me into their homes.' 5 So, summoning his master's debtors one by one, he asked the first, "How much do you owe my master?' 6 He answered, "A hundred jugs of olive oil.' He said to him, "Take your bill, sit down quickly, and make it fifty.' 7 Then he asked another, "And how much do you owe?' He replied, "A hundred containers of wheat.' He said to him, "Take your bill and make it eighty.' 8 And his master commended the dishonest manager because he had acted shrewdly; for the children of this age are more shrewd in dealing with their own generation than are the children of light. 9 And I tell you, make friends for yourselves by means of dishonest wealth so that when it is gone, they may welcome you into the eternal homes.

10 "Whoever is faithful in a very little is faithful also in much; and whoever is dishonest in a very little is dishonest also in much. 11 If then you have not been faithful with the dishonest wealth, who will entrust to you the true riches? 12 And if you have not been faithful with what belongs to another, who will give you what is your own? 13 No slave can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth."

As he continues to travel towards Jerusalem, Jesus says more about what is required of a disciple. Many in the crowd were poor, oppressed by the rich, so a story about a “rich man” (vv. 1-8a) would be popular. Jesus speaks in their terms, calling money “dishonest wealth” (v. 9) or filthy lucre. (A “manager”, v. 1, negotiated and signed contracts on his master’s behalf; the master was usually a (hated) absentee landlord.) Mosaic law forbade charging interest on a loan, but there was a way round this: the debtor in v. 6 had probably received 50 jugs of olive oil but the bill was for 100. The manager settles the account by forgiving the usurious interest, probably to his master’s benefit, not his own. Both the “master” (v. 8, the rich man) and the manager are businessmen; the master praises the manager for acting “shrewdly” (the Greek word means pragmatically). Both understand prudent use of financial resources.

From elsewhere in the New Testament and from the Qumran literature, we know that “the children of light” (v. 8) are the spiritually enlightened: business-people are more pragmatic in their sphere than are disciples in affairs of the Kingdom. Then v. 9: Jesus advises accumulation of heavenly capital by providing for the needy. If one does this in one’s own small way, God will see one as trustworthy regarding Kingdom affairs (v. 10) – and if one isn’t, he won’t. Being “faithful” now involves sharing possessions; one who doesn’t now won’t be entrusted with “true riches” (v. 11), i.e. the Kingdom. Financial resources are God’s gift; they belong “to another” (v. 12), i.e. to him. “Your own” is your inheritance as God’s children, i.e. eternal life. So in v. 12 Jesus asks: if you have not managed your finances prudently, will God give you eternal life? Then v. 13: one cannot make a god out of money and serve God. Disciples must serve God exclusively, using material resources for his purposes, sharing with the needy. The alternative is enslavement to materialism.

The unifying theme of this apparently disunified chapter is that of using possessions to benefit others, especially the needy. [ NJBC]

This is the Parable of the Dishonest Manager [ NOAB] or of the Unjust Steward [ Blomberg].

Usually in a parable one can recognize good and evil characters, but here both the master and the manager are at least suspected of being evil, at least to an extent. Perhaps Jesus is saying: one can learn even from the dishonest. [ CAB]

Luke offers various example stories instead of parables, to arrest his readers’ attention and to drive home a lesson. To some scholars, this is such a story. But others take it as a parable. [ NJBC]

As an example story, it is interpreted in two ways:

• A popular version: Jesus is teaching that his disciples should imitate the actions of the dishonest manager. (This is morally repugnant.)
• A scholarly version: What is to be imitated is the steward’s shrewdness in the use of possessions (even though the possessions are not his own). [ NJBC]

As a parable about the kingdom of God, it is interpreted in two ways:

• That there is a point of contact between the actions in the parable and the actions in Jesus’ audiences as he travels to Jerusalem: as the manager was decisive when faced with a crisis, so too should Jesus’ listeners be; they are wavering in their decision to follow him and his kingdom message.
• That the point of contact is one of dissimilarity: the sense of justice normally implied in Kingdom does not accord with the behaviour of the master in v. 8a: how can the master praise such unjust conduct perpetrated on him and not have the rascal punished? Are normal standards of justice being denied in the Kingdom Jesus preaches? Yes, in Jesus’ kingdom of justice and power, masters do not get even. Recall Jesus’ command to love one’s enemies and his teaching about non-retaliation and love of enemies: see 9:51-55 (Samaritans “did not receive him”); 10:29-37 (the Good Samaritan, and bad robbers, priest and Levite); 17:11-19 (the nine lepers); 22:47-55 (Judas Iscariot); 23:34 (on the Cross). [ NJBC]

Blomberg says that the context is instruction for disciples, not controversy with opponents; it is about good stewardship, and is directed towards those who are already Christians (see v. 9). Followers must demonstrate actions befitting repentance even (or perhaps especially) in the area of worldly wealth.

Verse 1: “rich man”: See also the story of the rich man and Lazarus in 16:19-31.

Verse 1: Strangely, the text does not say that the master brought the charges against the manager.

Verse 4: “I have decided what to do”: The manager acts decisively; he neither pities himself not wavers. [ NJBC] The verb in Greek is in the aorist tense so I have known all along what I would do in a case like this is what he says. He has planned ahead.

Verse 5: There is no evidence that the manager foregoes his commission. The manger is going to get even with his master at his master’s expense. He cancels the usurious profit of his master. Surely, the debtors will reciprocate such largess: “people may welcome me into their homes” (v. 4). [ NJBC]

Verses 8-9: Blomberg sees three lessons in these verses that correspond to the three episodes and three main characters of the story:

• v. 8a: the praise of the master: all of God’s people will be called to give a reckoning of the nature of their services to him
• v. 8b: the shrewdness of the servant: preparation for that reckoning should involve a prudent use of all our resources, especially in the area of finances.
• v. 9: the grace of the debtors: such prudence, demonstrating a life of true discipleship, will be rewarded with eternal life and joy.

Verse 8a: “dishonest manager”: This is a reference to his actions in vv. 5-7, not a repetition of what is implied in vv. 1-2. [ NJBC]

Verse 8: “commended”: or praised. The master neither beats nor otherwise punishes the manager, as the master does to the slave in 12:46. [ NJBC]

Verse 8: “the children of light”: This phrase is also found in John 12:36; Ephesians 5:8; 1 Thessalonians 5:5. In the Qumran literature, the children of light are contrasted with the children of darkness: see CD (Damascus Document) 20:34; 1QS (Rule of the Community) 1:9; 2:16; 3:13, 24; 1QM (War Scroll) 1:1, 3, 9. [ NJBC] [ NOAB] [ CAB] [ JBC]

Verse 9: “dishonest wealth”: The King James Version uses the Greek word mammon. This word is close to the Aramaic and Hebrew. It probably means that in which one puts one’s trust. Sirach 31:8 says “Blessed is the rich person who is found blameless, and who does not go after gold”. See also 1QS (*Qumran Rule of the Community) 6:2; CD (Damascus Document) 14:20. [ JBC] Blomberg points out that, from clarifications from discoveries at Qumran, “dishonest wealth” was simply a stock idiom for all money, much as one today might say filthy lucre; it is not a command to use ill-gotten gain for one’s own interest.

Verse 9: Other interpretations are:

• Use the wealth you have prudently, to ensure your status in the final era. Remember that wealth tends to lead men to dishonesty. When earthly goods fail, you will be welcomed into the kingdom of God. Blomberg sees wealth as including everything God has given you. [ JBC]
• The dishonest manager was prudent in using the things of this life to ensure the future; believers should do the same. [ NOAB]

Verse 10: Matthew 25:21 and Luke 19:17 are similar. [ NOAB]

Verse 13: This notion is also found in Matthew 6:24: “No one can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth”. [ NOAB]

© 1996-2019 Chris Haslam