Fifteenth Sunday after Pentecost (Proper 18) – September 6, 2026
“So it is not the will of my Father who is in heaven 
that one of these little ones should perish.” 
- Matthew 18:14 -
We are witnesses. That is our calling as disciples of Jesus. One of our vocational callings is to lead people to Jesus. Sadly, the opposite may also be true. How often have we led people away from Jesus because of our own sins. Jesus warned about those who would inhibit a person’s relationship with Jesus. “…but whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened around his neck and to be drowned in the depth of the sea.” (vs. 6).
One of the temptations we face is that of self-righteousness. The question of greatness is one of self-interest. Behind the question is that of looking for rewards or achievements where we might “win” the prize of greatest in the kingdom of heaven. Greatness in the kingdom is centered in a holy, childlike trust in God. 
Seeking greatness is not the only temptation we face in this life. When someone sins against us the human temptation is to react in like manner. The world’s message is to not only get even, but to make sure everyone knows about the great sin that has been committed against you. We post on social media the sin perpetrated against us. We seek to rally people to our side. Sometimes we just want people to see how “evil” those who have a different opinion are than us. 
This is not the way it is to be for followers of Jesus. We are taught to forgive. Jesus taught us to pray, forgive us our trespasses as we forgive those who trespass against us! Jesus further modeled this from the cross as he prayed “Father, forgive them, for they know not what they do.” (Luke 23:34). 
We best witness to Jesus when we seek the one who has gone astray with the intention of reconciliation. We best witness to Jesus when we speak directly to the offender. Jesus continues the process of what happens if the offender does not listen. The aim of the process is not to vilify the one who offended, but by the power of the Holy Spirit at work in us, lead them back to Christ. 	
Prayer: Heavenly Father, lead us to forgive those who sinned against us, following the example of Jesus who abundantly forgives us. Amen.
Fifteenth Sunday after Pentecost (Proper 18) – September 6, 2026
“So it is not the will of my Father who is in heaven 
that one of these little ones should perish.” 
- Matthew 18:14 -
We are witnesses. That is our calling as disciples of Jesus. One of our vocational callings is to lead people to Jesus. Sadly, the opposite may also be true. How often have we led people away from Jesus because of our own sins. Jesus warned about those who would inhibit a person’s relationship with Jesus. “…but whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened around his neck and to be drowned in the depth of the sea.” (vs. 6).
One of the temptations we face is that of self-righteousness. The question of greatness is one of self-interest. Behind the question is that of looking for rewards or achievements where we might “win” the prize of greatest in the kingdom of heaven. Greatness in the kingdom is centered in a holy, childlike trust in God. 
Seeking greatness is not the only temptation we face in this life. When someone sins against us the human temptation is to react in like manner. The world’s message is to not only get even, but to make sure everyone knows about the great sin that has been committed against you. We post on social media the sin perpetrated against us. We seek to rally people to our side. Sometimes we just want people to see how “evil” those who have a different opinion are than us. 
This is not the way it is to be for followers of Jesus. We are taught to forgive. Jesus taught us to pray, forgive us our trespasses as we forgive those who trespass against us! Jesus further modeled this from the cross as he prayed “Father, forgive them, for they know not what they do.” (Luke 23:34). 
We best witness to Jesus when we seek the one who has gone astray with the intention of reconciliation. We best witness to Jesus when we speak directly to the offender. Jesus continues the process of what happens if the offender does not listen. The aim of the process is not to vilify the one who offended, but by the power of the Holy Spirit at work in us, lead them back to Christ. 	
Prayer: Heavenly Father, lead us to forgive those who sinned against us, following the example of Jesus who abundantly forgives us. Amen.
Sixteenth Sunday after Pentecost (Proper 19) – September 13, 2026
“As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive as they are today.”
- Genesis 50:20 -
Joseph had every right to demand justice against his brothers. Jealous of the interpretation of his dreams, his brothers sold him into slavery. They further deceived their father into thinking that Joseph had been devoured by an animal (Genesis 37). 
Joseph would be taken to Egypt where he would serve Pharaoh by interpreting the dreams about a coming famine. This led the Pharaoh to put him in charge of storing up the food in preparation for the famine (Genesis 41:25-57). As the famine became widespread, Joseph’s brothers come to Egypt looking for food. 
Eventually, Joseph makes himself known to his brothers. “And now do not be distressed or angry with yourselves because you sold me here, for God sent me before you to preserve life.” (Genesis 45:9). 
We live as sinners in a broken world. There are things that we endure that are meant to harm, wound, and inflict suffering upon us as was the case with Joseph. A mother gives birth to her only son who was conceived in rape. She had the opportunity to get an abortion but chose not to punish the son for the father’s evil act. She recognized that even in horrible circumstances God can bring good from it. 
A young man is on life-support after being caught in the crossfire of rival gangs. On his driver’s license he has indicated the willingness to be an organ donor. From this one man’s tragic senseless death came life for three others awaiting a transplant. God brought forth life from death.
This is what God does through Jesus. God sent his son into the world, enduring the evil and hatred of sinners who saw to his death on the cross. God did not let death have the last word. God raised Jesus from the dead! What was intended for evil, God brought about our redemption through the resurrection of our Lord Jesus Christ. 
Prayer: Heavenly Father, help us to trust in you to bring forth good from the evil that we experience, with the assurance that whether we live or whether we die, we belong to you. In Jesus’ name. Amen.
Sixteenth Sunday after Pentecost (Proper 19) – September 13, 2026
“As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive as they are today.”
- Genesis 50:20 -
Joseph had every right to demand justice against his brothers. Jealous of the interpretation of his dreams, his brothers sold him into slavery. They further deceived their father into thinking that Joseph had been devoured by an animal (Genesis 37). 
Joseph would be taken to Egypt where he would serve Pharaoh by interpreting the dreams about a coming famine. This led the Pharaoh to put him in charge of storing up the food in preparation for the famine (Genesis 41:25-57). As the famine became widespread, Joseph’s brothers come to Egypt looking for food. 
Eventually, Joseph makes himself known to his brothers. “And now do not be distressed or angry with yourselves because you sold me here, for God sent me before you to preserve life.” (Genesis 45:9). 
We live as sinners in a broken world. There are things that we endure that are meant to harm, wound, and inflict suffering upon us as was the case with Joseph. A mother gives birth to her only son who was conceived in rape. She had the opportunity to get an abortion but chose not to punish the son for the father’s evil act. She recognized that even in horrible circumstances God can bring good from it. 
A young man is on life-support after being caught in the crossfire of rival gangs. On his driver’s license he has indicated the willingness to be an organ donor. From this one man’s tragic senseless death came life for three others awaiting a transplant. God brought forth life from death.
This is what God does through Jesus. God sent his son into the world, enduring the evil and hatred of sinners who saw to his death on the cross. God did not let death have the last word. God raised Jesus from the dead! What was intended for evil, God brought about our redemption through the resurrection of our Lord Jesus Christ. 
Prayer: Heavenly Father, help us to trust in you to bring forth good from the evil that we experience, with the assurance that whether we live or whether we die, we belong to you. In Jesus’ name. Amen.
Seventeenth Sunday after Pentecost (Proper 20) – September 20, 2026
“…let the wicked forsake his way, and the unrighteous man his thoughts; let him return to the Lord, that he may have compassion on him, and to our God, for he will abundantly pardon.”
- Isaiah 55:7 -
Did it ever occur to you how much our sense of fairness is at odds with God’s mercy? The prophet Isaiah calls upon the wicked to repent. No matter what the person’s past, there is hope that comes from God who is compassionate and willing to not only pardon, but abundantly pardon. This is certainly good news. In many respects, such repentant individuals are not unlike the people who were invited to work in the vineyard in the last hours of the day.
Today’s Gospel is a parable from Jesus about workers called by a master to work in his vineyard (Matthew 20:1-14). At the break of day, the first workers agree with the master about the wage for their work. As the day goes on, the master employs more workers. Even as the end of the day approaches, more people are hired (vs. 7). Finally, the day is over, and it is time to receive payment.
The people hired at the end of the day receive the same payment as those hired at the very beginning. Those hired at the beginning of the day cry “unfair”. “…These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.” (vs. 12).
Yes, the same people who come to Jesus late in life will receive the same grace as those of us received when we were baptized as infants. They may never have sat through two years of confirmation, attended council meetings, tithed, served the church suppers, chaperoned youth group trips, helped with Vacation Bible school, or some of the many things we expect from church volunteers. 
God’s grace is simply that, grace! “Am I not allowed to do what I choose with what belongs to me? Or would you begrudge my generosity?” (Vs. 15). As God’s children we are not called to insist on the world’s level of faithfulness. Afterall, God has also dealt with us in a generously grace filled way.
Heavenly Father, make our hearts sincere in praying for the return of the wicked and grant us the courage to extend the forgiveness you have shown us. In Jesus’ name. Amen.
Seventeenth Sunday after Pentecost (Proper 20) – September 20, 2026
“…let the wicked forsake his way, and the unrighteous man his thoughts; let him return to the Lord, that he may have compassion on him, and to our God, for he will abundantly pardon.”
- Isaiah 55:7 -
Did it ever occur to you how much our sense of fairness is at odds with God’s mercy? The prophet Isaiah calls upon the wicked to repent. No matter what the person’s past, there is hope that comes from God who is compassionate and willing to not only pardon, but abundantly pardon. This is certainly good news. In many respects, such repentant individuals are not unlike the people who were invited to work in the vineyard in the last hours of the day.
Today’s Gospel is a parable from Jesus about workers called by a master to work in his vineyard (Matthew 20:1-14). At the break of day, the first workers agree with the master about the wage for their work. As the day goes on, the master employs more workers. Even as the end of the day approaches, more people are hired (vs. 7). Finally, the day is over, and it is time to receive payment.
The people hired at the end of the day receive the same payment as those hired at the very beginning. Those hired at the beginning of the day cry “unfair”. “…These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.” (vs. 12).
Yes, the same people who come to Jesus late in life will receive the same grace as those of us received when we were baptized as infants. They may never have sat through two years of confirmation, attended council meetings, tithed, served the church suppers, chaperoned youth group trips, helped with Vacation Bible school, or some of the many things we expect from church volunteers. 
God’s grace is simply that, grace! “Am I not allowed to do what I choose with what belongs to me? Or would you begrudge my generosity?” (Vs. 15). As God’s children we are not called to insist on the world’s level of faithfulness. Afterall, God has also dealt with us in a generously grace filled way.
Heavenly Father, make our hearts sincere in praying for the return of the wicked and grant us the courage to extend the forgiveness you have shown us. In Jesus’ name. Amen.

Eighteenth Sunday after Pentecost (Proper 21) – September 27, 2026
“Do nothing from rivalry or conceit, but in humility count others more significant than yourselves.”
- Philippians 2:3 –
I was preparing for the Maundy Thursday liturgy. As part of the liturgy, we were going to have foot washing, remembering how Jesus knelt before his disciples and washed their feet (John 13:1-20). The hardest part of preparing for that service was to get volunteers to agree to have their feet washed. Such an act of humble service is not one the congregation was used to receiving. 
This is also true as we age. The older we get the less we can do on our own. The mind is indeed willing, but the body doesn’t cooperate nearly as well. Dimming eyesight, difficulty hearing, slower moving, and difficulty remembering all can be quite humbling to us. While we tend to look at such things as a loss, I believe God is teaching us something that we forget as we grow up.
Before God, we are all dependent. Jesus himself is humble before the Father. “And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.” Take note of the emphasis Paul places on Jesus’ death. Quoting Deuteronomy 21:23 Paul writes, “Cursed is everyone who is hanged on a tree.” Jesus became a curse in looking out for our own interest, that of salvation. 
That isn’t the end. “Therefore God has highly exalted him and bestowed on him the name that is above every name.” We humble ourselves in confessing that Jesus is our Lord. Likewise, as followers of Jesus we humble ourselves not looking out for our own interest but the interest of others. 
Chief among those interests is sharing this good news. Remember, there are those in our lives who humbled themselves enough to look out for our interest that we may know Christ and confess him as Lord, to the glory of God the Father.
Father in heaven, in humble service your Son died for us that we may live eternally with you. May we live in such humble service. In Jesus’ name. Amen.
Eighteenth Sunday after Pentecost (Proper 21) – September 27, 2026
“Do nothing from rivalry or conceit, but in humility count others more significant than yourselves.”
- Philippians 2:3 –
I was preparing for the Maundy Thursday liturgy. As part of the liturgy, we were going to have foot washing, remembering how Jesus knelt before his disciples and washed their feet (John 13:1-20). The hardest part of preparing for that service was to get volunteers to agree to have their feet washed. Such an act of humble service is not one the congregation was used to receiving. 
This is also true as we age. The older we get the less we can do on our own. The mind is indeed willing, but the body doesn’t cooperate nearly as well. Dimming eyesight, difficulty hearing, slower moving, and difficulty remembering all can be quite humbling to us. While we tend to look at such things as a loss, I believe God is teaching us something that we forget as we grow up.
Before God, we are all dependent. Jesus himself is humble before the Father. “And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.” Take note of the emphasis Paul places on Jesus’ death. Quoting Deuteronomy 21:23 Paul writes, “Cursed is everyone who is hanged on a tree.” Jesus became a curse in looking out for our own interest, that of salvation. 
That isn’t the end. “Therefore God has highly exalted him and bestowed on him the name that is above every name.” We humble ourselves in confessing that Jesus is our Lord. Likewise, as followers of Jesus we humble ourselves not looking out for our own interest but the interest of others. 
Chief among those interests is sharing this good news. Remember, there are those in our lives who humbled themselves enough to look out for our interest that we may know Christ and confess him as Lord, to the glory of God the Father.
Father in heaven, in humble service your Son died for us that we may live eternally with you. May we live in such humble service. In Jesus’ name. Amen. 
Nineteenth Sunday after Pentecost (Proper 22) – October 4, 2026
43 Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits. 44 And the one who falls on this stone will be broken to pieces; and when it falls on anyone, it will crush him.”45 When the chief priests and the Pharisees heard his parables, 
they perceived that he was speaking about them.
- Matthew 21:43-45 -
These verses conclude the parable of the tenants with a warning of pending judgment. In the preceding verses, the master of a house leased his vineyard to tenants and went away to another country. At the time of the harvest, he sent servants to collect the produce from the tenants. However, the tenants beat and/or killed these servants. The master then sent even more servants, but the tenants treated them the same way. Finally, the master sent his son, thinking that the tenants would surely respect his son. Instead, the tenants killed the son in order to get his inheritance and thereby claim the vineyard for themselves. In response, the master decides to kill the tenants and rent the vineyard to others. 
This parable describes the rebellious history of, and the consequent judgment upon national Israel. Israel had abused and killed the prophets whom God had sent to them, and they would soon kill God’s Son. As a result of this treachery, God would take the kingdom away from them and give it to others producing its fruits. Thus, when the chief priests and the Pharisees heard this parable, they knew that Jesus was pronouncing judgment upon them. 
Yet, in God’s providence, this judgment upon national Israel would open the way for the salvation of all people, Jews and Gentiles alike. In the Old Testament economy, Israel was both a chosen people and a chosen nation. They were supposed to be an example to the other nations. And since God’s presence dwelled in the Temple, Jerusalem was the spiritual center of the world. There was thus an inward orientation toward this spiritual center, even though spiritual blessings were supposed to flow outward from national Israel to the broader world. 
However, when Jesus died, the curtain separating the Holy of Holies from the rest of the Temple was torn from top to bottom in two. Thus, through the shedding of Christ’s blood, the barrier separating God from sinful humanity was removed. As a result, there was no longer a geographic spiritual center on earth. Rather, there was an outward movement from Israel to the ends of the earth, resulting in a polycentric economy where God’s Spirit would dwell in every believer’s heart. So, by killing God’s Son, national Israel brought God’s judgment upon itself, yet in a way that universalized God’s salvation and calling for all people, Jews and Gentiles alike. 
Nineteenth Sunday after Pentecost (Proper 22) – October 4, 2026
43 Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits. 44 And the one who falls on this stone will be broken to pieces; and when it falls on anyone, it will crush him.”45 When the chief priests and the Pharisees heard his parables, 
they perceived that he was speaking about them.
- Matthew 21:43-45 -
These verses conclude the parable of the tenants with a warning of pending judgment. In the preceding verses, the master of a house leased his vineyard to tenants and went away to another country. At the time of the harvest, he sent servants to collect the produce from the tenants. However, the tenants beat and/or killed these servants. The master then sent even more servants, but the tenants treated them the same way. Finally, the master sent his son, thinking that the tenants would surely respect his son. Instead, the tenants killed the son in order to get his inheritance and thereby claim the vineyard for themselves. In response, the master decides to kill the tenants and rent the vineyard to others. 
This parable describes the rebellious history of, and the consequent judgment upon national Israel. Israel had abused and killed the prophets whom God had sent to them, and they would soon kill God’s Son. As a result of this treachery, God would take the kingdom away from them and give it to others producing its fruits. Thus, when the chief priests and the Pharisees heard this parable, they knew that Jesus was pronouncing judgment upon them. 
Yet, in God’s providence, this judgment upon national Israel would open the way for the salvation of all people, Jews and Gentiles alike. In the Old Testament economy, Israel was both a chosen people and a chosen nation. They were supposed to be an example to the other nations. And since God’s presence dwelled in the Temple, Jerusalem was the spiritual center of the world. There was thus an inward orientation toward this spiritual center, even though spiritual blessings were supposed to flow outward from national Israel to the broader world. 
However, when Jesus died, the curtain separating the Holy of Holies from the rest of the Temple was torn from top to bottom in two. Thus, through the shedding of Christ’s blood, the barrier separating God from sinful humanity was removed. As a result, there was no longer a geographic spiritual center on earth. Rather, there was an outward movement from Israel to the ends of the earth, resulting in a polycentric economy where God’s Spirit would dwell in every believer’s heart. So, by killing God’s Son, national Israel brought God’s judgment upon itself, yet in a way that universalized God’s salvation and calling for all people, Jews and Gentiles alike. 
Twentieth Sunday after Pentecost (Proper 23) – October 11, 2026
11 “But when the king came in to look at the guests, he saw there a man who had no wedding garment. 12 And he said to him, ‘Friend, how did you get in here without a wedding garment?’ And he was speechless. 13 Then the king said to the attendants, ‘Bind him hand and foot and cast him into the outer darkness. In that place there will be weeping and gnashing of teeth.’ 14 For many are called, but few are chosen.” 
- Matthew 22:11-14 -
The parable of the wedding feast is about God’s calling in light of election and predestination. As Christians proclaim the gospel, there is a call that goes out to all. This can be called a “general call” due to its universal scope, or an “external call” because it does not necessarily touch the heart. However, through the work of the Holy Spirit, this gospel proclamation reaches the hearts of particular individuals and becomes effectual in the hearts of God’s elect. Thus, the calling of the Spirit, may be called a “particular call”, an “internal call” or an “effectual call” to distinguish it from the general and external call of the preacher. 
These terms may sound strange to Lutheran ears. However, even if the terminology is strange, the substance should not be. As shown by Article V of the Augsburg Confession, Lutheran theology fully accords with the description given above: “Through the Word and Sacraments, as through instruments, the Holy Spirit is given. He works faith, when and where it pleases God, in those who hear the good news that God justifies those who believe that they are received into grace for Christ’s sake.”
Because the human heart is bound in sin, it cannot free itself. It can’t accept the gospel offer until it is regenerated by the Holy Spirit. After all, “The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned (1 Corinthians 2:14). Moreover, “the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed it cannot (Romans 8:7).” On its own, therefore, the human will cannot make a “decision for Christ” in order to be born again. Rather, it must first be born again to make a decision for Christ!
This might lead some to despair. If salvation is 100% God’s work, why evangelize? The answer is that God works through means, including our prayers and our witness. Because God’s word is living and active and sharper than any two-edged sword (Hebrews 4:12), we may be sure that God works through His word as we witness to others. Consequently, we proclaim the gospel in complete confidence that God will work “when and where it pleases” Him to quicken the hearts of those whom He has chosen.
Twentieth Sunday after Pentecost (Proper 23) – October 11, 2026
11 “But when the king came in to look at the guests, he saw there a man who had no wedding garment. 12 And he said to him, ‘Friend, how did you get in here without a wedding garment?’ And he was speechless. 13 Then the king said to the attendants, ‘Bind him hand and foot and cast him into the outer darkness. In that place there will be weeping and gnashing of teeth.’ 14 For many are called, but few are chosen.” 
- Matthew 22:11-14 -
The parable of the wedding feast is about God’s calling in light of election and predestination. As Christians proclaim the gospel, there is a call that goes out to all. This can be called a “general call” due to its universal scope, or an “external call” because it does not necessarily touch the heart. However, through the work of the Holy Spirit, this gospel proclamation reaches the hearts of particular individuals and becomes effectual in the hearts of God’s elect. Thus, the calling of the Spirit, may be called a “particular call”, an “internal call” or an “effectual call” to distinguish it from the general and external call of the preacher. 
These terms may sound strange to Lutheran ears. However, even if the terminology is strange, the substance should not be. As shown by Article V of the Augsburg Confession, Lutheran theology fully accords with the description given above: “Through the Word and Sacraments, as through instruments, the Holy Spirit is given. He works faith, when and where it pleases God, in those who hear the good news that God justifies those who believe that they are received into grace for Christ’s sake.”
Because the human heart is bound in sin, it cannot free itself. It can’t accept the gospel offer until it is regenerated by the Holy Spirit. After all, “The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned (1 Corinthians 2:14). Moreover, “the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed it cannot (Romans 8:7).” On its own, therefore, the human will cannot make a “decision for Christ” in order to be born again. Rather, it must first be born again to make a decision for Christ!
This might lead some to despair. If salvation is 100% God’s work, why evangelize? The answer is that God works through means, including our prayers and our witness. Because God’s word is living and active and sharper than any two-edged sword (Hebrews 4:12), we may be sure that God works through His word as we witness to others. Consequently, we proclaim the gospel in complete confidence that God will work “when and where it pleases” Him to quicken the hearts of those whom He has chosen.
Thanksgiving Day (Canada) – October 12, 2026
15 Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; 16 and he fell on his face at Jesus' feet, giving him thanks. Now he was a Samaritan. 
17 Then Jesus answered, “Were not ten cleansed? Where are the nine? 18 Was no one found to return and give praise to God except this foreigner?” 19 And he said to him, “Rise and go your way; your faith has made you well.”
- Luke 17:15-19 -
Gratitude is an important aspect of Christian character. For the many ways that we are blessed, we give thanks to God, and we give thanks to one another. Showing gratitude for blessings received facilitates our relationships with God and others. This being so, I sometimes wonder if there is an eternal expression of gratitude, or else an analog of gratitude, within the Trinity itself.
The reason that gratitude facilitates our relationships with others has to do with self-giving. When God and others bless us, their act or gift is a way of giving themselves to us. And so, when we express our gratitude, we not only accept their gift or action, we are also accepting them! In other words, since the giver gives him- or herself along with the gift, giving thanks for the gift is a way of accepting and receiving the giver.
That’s why the failure to express proper gratitude is a personal affront. We notice it when others fail to show us proper courtesy. Manners facilitate our relationships with others in all aspects of life. As my grandfather used to say, even our business relationships are personal relationships because they are relationships with other people! Manners are therefore important, but manners are in short supply these days. Have you noticed that many cashiers fail to say “thank you” or even to acknowledge your presence? This makes us less willing to do business with them again.
In our gospel text, Jesus healed ten lepers, but only one of them returned to express his gratitude, and he was a despised Samaritan. The other nine used Jesus for what they could get and then moved on. However, for the Samaritan this was personal, not merely transactional. He turned back, praising God in a loud voice, and then fell at Jesus’ feet in gratitude. And through this act of gratitude, he received Jesus as a person along with Jesus’ gift of healing. In doing this, he exercised his faith, and then entered into a personal relationship with Jesus through this faith. That’s why Jesus told him that his faith had made him well.
This gives us an idea of how we should respond to God on Thanksgiving Day. In faith, we should thank Him for His goodness to us. And through the same faith, we should receive Him into our hearts and homes so that we might feast in His presence!
Thanksgiving Day (Canada) – October 12, 2026
15 Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; 16 and he fell on his face at Jesus' feet, giving him thanks. Now he was a Samaritan. 
17 Then Jesus answered, “Were not ten cleansed? Where are the nine? 18 Was no one found to return and give praise to God except this foreigner?” 19 And he said to him, “Rise and go your way; your faith has made you well.”
- Luke 17:15-19 -
Gratitude is an important aspect of Christian character. For the many ways that we are blessed, we give thanks to God, and we give thanks to one another. Showing gratitude for blessings received facilitates our relationships with God and others. This being so, I sometimes wonder if there is an eternal expression of gratitude, or else an analog of gratitude, within the Trinity itself.
The reason that gratitude facilitates our relationships with others has to do with self-giving. When God and others bless us, their act or gift is a way of giving themselves to us. And so, when we express our gratitude, we not only accept their gift or action, we are also accepting them! In other words, since the giver gives him- or herself along with the gift, giving thanks for the gift is a way of accepting and receiving the giver.
That’s why the failure to express proper gratitude is a personal affront. We notice it when others fail to show us proper courtesy. Manners facilitate our relationships with others in all aspects of life. As my grandfather used to say, even our business relationships are personal relationships because they are relationships with other people! Manners are therefore important, but manners are in short supply these days. Have you noticed that many cashiers fail to say “thank you” or even to acknowledge your presence? This makes us less willing to do business with them again.
In our gospel text, Jesus healed ten lepers, but only one of them returned to express his gratitude, and he was a despised Samaritan. The other nine used Jesus for what they could get and then moved on. However, for the Samaritan this was personal, not merely transactional. He turned back, praising God in a loud voice, and then fell at Jesus’ feet in gratitude. And through this act of gratitude, he received Jesus as a person along with Jesus’ gift of healing. In doing this, he exercised his faith, and then entered into a personal relationship with Jesus through this faith. That’s why Jesus told him that his faith had made him well.
This gives us an idea of how we should respond to God on Thanksgiving Day. In faith, we should thank Him for His goodness to us. And through the same faith, we should receive Him into our hearts and homes so that we might feast in His presence!
Twenty-first Sunday after Pentecost (Proper 24) – October 18, 2026
17 Tell us, then, what you think. Is it lawful to pay taxes to Caesar, or not?” 18 But Jesus, aware of their malice, said, “Why put me to the test, you hypocrites? 19 Show me the coin for the tax.” And they brought him a denarius. 20 And Jesus said to them, “Whose likeness and inscription is this?” 21 They said, “Caesar's.” Then he said to them, “Therefore render to Caesar the things that are Caesar's, and to God the things that are God's.”
- Matthew 22:17-21 -
The Pharisees try to trap Jesus by asking him if it is lawful to pay taxes to Caesar or not. This is a dilemma. If Jesus says “yes”, the Pharisees will paint him as a Roman sympathizer, and Jesus will lose his status as a teacher of Israel. On the other hand, if Jesus says “no”, the Romans might well arrest him for inciting a tax revolt. In response, Jesus avoids both of these false alternatives. Instead, he resolves the dilemma by implicitly distinguishing between God’s absolute authority and Caesar’s relative authority. It is within this implicit framework that Jesus tells the Pharisees to give Caesar the things that are Caesar’s and to give God the things that are God’s. In other words, he tells them to pay taxes to Caesar but to reserve worship for God alone.
Some people interpret this passage as implying that we should render “spiritual” things to God and “material” things to Caesar. On this view taxation is a purely secular matter, not a spiritual concern. But this interpretation is false. After all, “the earth is the Lord’s and the fullness thereof, the world and those who dwell therein (Psalm 24:1).” Consequently, God owns Caesar himself and therefore owns all of Caesar’s stuff. So, we can’t say that taxation is of no concern to God. 
I remember expressing my views on taxation at a clergy gathering once. I said that we should eliminate property and income taxes since they imply government ownership of our homes and our persons, respectively. In response, a pastor of a large evangelical church said, “But aren’t we supposed to give Caesar that which is Caesar’s?” Whether or not you agree with my views of taxation, I hope you find this pastor’s superficiality and ignorance appalling. (This could also be clerical cowardice at work, trying to derail a needed but controversial discussion.)
In response to this pastor’s bogus argument, we must first note the status of the voting citizen. In representative forms of government, voting citizens are both rulers and subjects. As subjects, they must pay their taxes, but as rulers, they have the right and the responsibility to advocate and vote for Biblically just policies of taxation. And this means that Christians should have vigorous and spirited discussions about the implications of Biblical law for taxation. After all, since God’s law protects private property, taxation is a spiritual matter too! What confidence we can have in our Lord. By his very nature he is righteous and fair. We can count on him to hear our pleas and answer us when we call on him. In fact, he wants us to do just that.
Twenty-first Sunday after Pentecost (Proper 24) – October 18, 2026
17 Tell us, then, what you think. Is it lawful to pay taxes to Caesar, or not?” 18 But Jesus, aware of their malice, said, “Why put me to the test, you hypocrites? 19 Show me the coin for the tax.” And they brought him a denarius. 20 And Jesus said to them, “Whose likeness and inscription is this?” 21 They said, “Caesar's.” Then he said to them, “Therefore render to Caesar the things that are Caesar's, and to God the things that are God's.”
- Matthew 22:17-21 -
The Pharisees try to trap Jesus by asking him if it is lawful to pay taxes to Caesar or not. This is a dilemma. If Jesus says “yes”, the Pharisees will paint him as a Roman sympathizer, and Jesus will lose his status as a teacher of Israel. On the other hand, if Jesus says “no”, the Romans might well arrest him for inciting a tax revolt. In response, Jesus avoids both of these false alternatives. Instead, he resolves the dilemma by implicitly distinguishing between God’s absolute authority and Caesar’s relative authority. It is within this implicit framework that Jesus tells the Pharisees to give Caesar the things that are Caesar’s and to give God the things that are God’s. In other words, he tells them to pay taxes to Caesar but to reserve worship for God alone.
Some people interpret this passage as implying that we should render “spiritual” things to God and “material” things to Caesar. On this view taxation is a purely secular matter, not a spiritual concern. But this interpretation is false. After all, “the earth is the Lord’s and the fullness thereof, the world and those who dwell therein (Psalm 24:1).” Consequently, God owns Caesar himself and therefore owns all of Caesar’s stuff. So, we can’t say that taxation is of no concern to God. 
I remember expressing my views on taxation at a clergy gathering once. I said that we should eliminate property and income taxes since they imply government ownership of our homes and our persons, respectively. In response, a pastor of a large evangelical church said, “But aren’t we supposed to give Caesar that which is Caesar’s?” Whether or not you agree with my views of taxation, I hope you find this pastor’s superficiality and ignorance appalling. (This could also be clerical cowardice at work, trying to derail a needed but controversial discussion.)
In response to this pastor’s bogus argument, we must first note the status of the voting citizen. In representative forms of government, voting citizens are both rulers and subjects. As subjects, they must pay their taxes, but as rulers, they have the right and the responsibility to advocate and vote for Biblically just policies of taxation. And this means that Christians should have vigorous and spirited discussions about the implications of Biblical law for taxation. After all, since God’s law protects private property, taxation is a spiritual matter too! What confidence we can have in our Lord. By his very nature he is righteous and fair. We can count on him to hear our pleas and answer us when we call on him. In fact, he wants us to do just that.
Reformation Sunday – October 25, 2026
34 Jesus answered them, “Truly, truly, I say to you, everyone who practices sin is a slave to sin. 35 The slave does not remain in the house forever; the son remains forever. 36 So if the Son sets you free, you will be free indeed. 37 I know that you are offspring of Abraham; yet you seek to kill me because my word finds no place in you. 38 I speak of what I have seen with my Father, and you do what you have heard from your father.”
- John 8:34-38 -
Jesus here addresses the bondage of sin and our liberation from it. He says that the one who practices sin is a slave to sin and that such a slave is in danger of being thrown out of God’s house. Yet, as the Son of God, Jesus remains in God’s house, for he is the rightful heir. Thus, if the Son sets a slave free, he will remain in God’s house as a freeman alongside God’s Son. We are therefore saved by the Son, and thus by grace, not race. Physical descent from Abraham offers no escape from the bondage of sin which is the universal problem of all humanity. 
When we describe this bondage of sin, it is essential that we choose the right metaphor. Is this bondage merely a spiritual sickness, or is it a spiritual death? If the former, then the human will has the residual power to cooperate with God’s grace (synergism) in the process of salvation. If the latter, salvation is God’s work alone (monergism) and has the form of a spiritual resurrection from the dead. Moreover, this latter alternative also entails the doctrine of predestination since God’s work alone accounts for the salvation of his elect.
At the time of the Protestant Reformation, the Catholic Church held that the human will was merely sick, not dead. Thus, it still had the residual power to cooperate with God when assisted by divine grace. With God’s help it could earn enough merit for its salvation. But if it failed, it could rely upon the surplus merit earned by previous saints. Since these saints had earned more merit than they needed for their own salvation, they left a surplus of merit which was stored up by the Church and dispensed through the sale of indulgences. By purchasing these indulgences, people could reduce their time in purgatory. 
Luther saw the Achilles heel of this entire system. It was the assumption that the human will was merely spiritually sick. By contrast, Luther believed that the human will was dead in trespasses and sins so that nothing less than the atonement of Christ and the regeneration of the Spirit could save it from its bondage to sin. Therefore, in his classic work, The Bondage of the Will, Luther held that the bondage of the will—along with the corollary doctrine of predestination—was the central issue of the Protestant Reformation. 
Reformation Sunday – October 25, 2026
34 Jesus answered them, “Truly, truly, I say to you, everyone who practices sin is a slave to sin. 35 The slave does not remain in the house forever; the son remains forever. 36 So if the Son sets you free, you will be free indeed. 37 I know that you are offspring of Abraham; yet you seek to kill me because my word finds no place in you. 38 I speak of what I have seen with my Father, and you do what you have heard from your father.”
- John 8:34-38 -
Jesus here addresses the bondage of sin and our liberation from it. He says that the one who practices sin is a slave to sin and that such a slave is in danger of being thrown out of God’s house. Yet, as the Son of God, Jesus remains in God’s house, for he is the rightful heir. Thus, if the Son sets a slave free, he will remain in God’s house as a freeman alongside God’s Son. We are therefore saved by the Son, and thus by grace, not race. Physical descent from Abraham offers no escape from the bondage of sin which is the universal problem of all humanity. 
When we describe this bondage of sin, it is essential that we choose the right metaphor. Is this bondage merely a spiritual sickness, or is it a spiritual death? If the former, then the human will has the residual power to cooperate with God’s grace (synergism) in the process of salvation. If the latter, salvation is God’s work alone (monergism) and has the form of a spiritual resurrection from the dead. Moreover, this latter alternative also entails the doctrine of predestination since God’s work alone accounts for the salvation of his elect.
At the time of the Protestant Reformation, the Catholic Church held that the human will was merely sick, not dead. Thus, it still had the residual power to cooperate with God when assisted by divine grace. With God’s help it could earn enough merit for its salvation. But if it failed, it could rely upon the surplus merit earned by previous saints. Since these saints had earned more merit than they needed for their own salvation, they left a surplus of merit which was stored up by the Church and dispensed through the sale of indulgences. By purchasing these indulgences, people could reduce their time in purgatory. 
Luther saw the Achilles heel of this entire system. It was the assumption that the human will was merely spiritually sick. By contrast, Luther believed that the human will was dead in trespasses and sins so that nothing less than the atonement of Christ and the regeneration of the Spirit could save it from its bondage to sin. Therefore, in his classic work, The Bondage of the Will, Luther held that the bondage of the will—along with the corollary doctrine of predestination—was the central issue of the Protestant Reformation. 
All Saints Sunday – November 1, 2026
3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven.”
- Matthew 5:3 -
A saint is someone who is set apart by God and for God. A saint, therefore, has a holy calling, a holy purpose, and a holy end. Yet, when we look at the lives of everyday saints, they are often mundane. There is truly something incommensurate between their status (poor in spirit) and their inheritance (the kingdom of heaven). Obviously. it is God’s grace that bridges this gap. 
Saints are ordinary people. Even those whom God has used for extraordinary works are ordinary people. Indeed, it is their ordinariness that underscores the work of God in their lives. In the beatitudes, Jesus expresses this ordinariness in nine different ways: 1) the poor in spirit, 2) those who mourn, 3) the meek, 4) those who hunger and thirst for righteousness, 5) the merciful, 6) the pure in heart, 7) the peacemakers, 8) the persecuted, and 9) the persecuted, reviled and slandered.
Nevertheless, these ordinary saints are set apart by God for His purpose. To this end, they are chosen by the Father from all eternity, bought by the Son on Calvary, and claimed by the Spirit working through Word and Sacrament. And then they are transformed and equipped for their callings by the same Spirit working, once again, through Word and Sacrament. In saving, equipping, and setting apart the saints; God glorifies Himself by using weak and ordinary people to humble the strong. St. Paul writes: “26 For consider your calling, brothers: not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. 27 But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong. (1 Cor. 1:26-27)” 
Finally, God causes His saints to inherit the kingdom of heaven. This kingdom is now present in the world (already) but will come in its fullness in the New Heavens and the New Earth (not yet). In the present kingdom, ordinary saints work in all the spheres of Christian vocation: 1) family, 2) work, 3) civil government, and 4) the church. Because the present form of the kingdom is a reign, not a realm, none of these spheres may be identified with the kingdom. Nevertheless, each sphere may manifest the kingdom as ordinary saints bring the reign of Christ into it. This is our calling as God’s saints.
All Saints Sunday – November 1, 2026
3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven.”
- Matthew 5:3 -
A saint is someone who is set apart by God and for God. A saint, therefore, has a holy calling, a holy purpose, and a holy end. Yet, when we look at the lives of everyday saints, they are often mundane. There is truly something incommensurate between their status (poor in spirit) and their inheritance (the kingdom of heaven). Obviously. it is God’s grace that bridges this gap. 
Saints are ordinary people. Even those whom God has used for extraordinary works are ordinary people. Indeed, it is their ordinariness that underscores the work of God in their lives. In the beatitudes, Jesus expresses this ordinariness in nine different ways: 1) the poor in spirit, 2) those who mourn, 3) the meek, 4) those who hunger and thirst for righteousness, 5) the merciful, 6) the pure in heart, 7) the peacemakers, 8) the persecuted, and 9) the persecuted, reviled and slandered.
Nevertheless, these ordinary saints are set apart by God for His purpose. To this end, they are chosen by the Father from all eternity, bought by the Son on Calvary, and claimed by the Spirit working through Word and Sacrament. And then they are transformed and equipped for their callings by the same Spirit working, once again, through Word and Sacrament. In saving, equipping, and setting apart the saints; God glorifies Himself by using weak and ordinary people to humble the strong. St. Paul writes: “26 For consider your calling, brothers: not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. 27 But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong. (1 Cor. 1:26-27)” 
Finally, God causes His saints to inherit the kingdom of heaven. This kingdom is now present in the world (already) but will come in its fullness in the New Heavens and the New Earth (not yet). In the present kingdom, ordinary saints work in all the spheres of Christian vocation: 1) family, 2) work, 3) civil government, and 4) the church. Because the present form of the kingdom is a reign, not a realm, none of these spheres may be identified with the kingdom. Nevertheless, each sphere may manifest the kingdom as ordinary saints bring the reign of Christ into it. This is our calling as God’s saints.

Twenty-fourth Sunday after Pentecost (Proper 27) – November 8, 2026
10 And while they were going to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. 11 Afterward the other virgins came also, saying, ‘Lord, lord, open to us.’ 12 But he answered, ‘Truly, I say to you, I do not know you.’ 13 Watch therefore, for you know neither the day nor the hour.
- Matthew 25:10-13 -
Because the bridegroom is delayed in coming, they need extra oil for their lamps. The wise virgins brought extra oil, but the foolish virgins did not. Thus, when the bridegroom comes, the foolish virgins must go out in search of oil. As a result, they miss the procession and are shut out of the feast. So, it initially seems that the wise virgins are saved by their good works while the foolish virgins are damned for their carelessness.
However, the symbolism of this parable supports a gospel emphasis. The bridegroom is Jesus the Messiah. The wedding feast is The Marriage Supper of the Lamb. The lighted lamps represent saving faith that shines forth in words and deeds. Finally, the oil represents the work of the Holy Spirit in creating and sustaining this saving faith. Thus, the wise virgins are saved by their faith in Christ while the foolish virgins are damned by their unbelief. 
This interpretation is clinched by the words of the Lord to the foolish virgins, “Truly, I say to you, I do not know you.” This doesn’t mean that the Lord did not know who they were. It means that he did not know them in a saving relational way. So, the message of the parable is to believe the gospel and trust in the work of Christ before it is too late. This is gospel proclamation, not works-righteousness. 
Another emphasis of the parable is that the coming of Christ will be surprising and uncertain. Go back and read Matthew 24. In Matthew 24 Jesus’ disciples think that the destruction of the Temple and the end of the history will be one and the same event. In response Jesus says that the destruction of the Temple will occur within their own generation and will be preceded by signs. By contrast, the second coming will not be preceded by signs and will therefore catch people by surprise. This is a good antidote to both end time speculation and spiritual sloth. 
Twenty-second Sunday after Pentecost (Proper 27) – November 9, 2025
10 And while they were going to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. 11 Afterward the other virgins came also, saying, ‘Lord, lord, open to us.’ 12 But he answered, ‘Truly, I say to you, I do not know you.’ 13 Watch therefore, for you know neither the day nor the hour.
- Matthew 25:10-13 -
Because the bridegroom is delayed in coming, they need extra oil for their lamps. The wise virgins brought extra oil, but the foolish virgins did not. Thus, when the bridegroom comes, the foolish virgins must go out in search of oil. As a result, they miss the procession and are shut out of the feast. So, it initially seems that the wise virgins are saved by their good works while the foolish virgins are damned for their carelessness.
However, the symbolism of this parable supports a gospel emphasis. The bridegroom is Jesus the Messiah. The wedding feast is The Marriage Supper of the Lamb. The lighted lamps represent saving faith that shines forth in words and deeds. Finally, the oil represents the work of the Holy Spirit in creating and sustaining this saving faith. Thus, the wise virgins are saved by their faith in Christ while the foolish virgins are damned by their unbelief. 
This interpretation is clinched by the words of the Lord to the foolish virgins, “Truly, I say to you, I do not know you.” This doesn’t mean that the Lord did not know who they were. It means that he did not know them in a saving relational way. So, the message of the parable is to believe the gospel and trust in the work of Christ before it is too late. This is gospel proclamation, not works-righteousness. 
Another emphasis of the parable is that the coming of Christ will be surprising and uncertain. Go back and read Matthew 24. In Matthew 24 Jesus’ disciples think that the destruction of the Temple and the end of the history will be one and the same event. In response Jesus says that the destruction of the Temple will occur within their own generation and will be preceded by signs. By contrast, the second coming will not be preceded by signs and will therefore catch people by surprise. This is a good antidote to both end time speculation and spiritual sloth. 

Twenty-fifth Sunday after Pentecost (Proper 28) – November 15, 2026
“26 But his master answered him, ‘You wicked and slothful servant! You knew that I reap where I have not sown and gather where I scattered no seed? 27 Then you ought to have invested my money with the bankers, and at my coming I should have received what was my own with interest. 28 So take the talent from him and give it to him who has the ten talents. 29 For to everyone who has will more be given, and he will have an abundance. But from the one who has not, even what he has will be taken away. 
30 And cast the worthless servant into the outer darkness. In that place there will be weeping and gnashing of teeth.’
- Matthew 25:26-30 –
The parable of the talents is not about works-righteous, but about the way a gospel transformed heart naturally does good works. It makes this point by contrast with an untransformed heart.
A master goes on a journey and entrusts his three servants with great wealth. To them he gives five talents, two talents, and one talent, respectively. Since he gives them different amounts of wealth, the talents do not represent saving grace which would be the same for each. Rather, they represent the different gifts, abilities, and opportunities for kingdom work that each person has.
While the master is on his journey, the servant with five talents earns five more, and the servant with two talents earns two more. However, the one with a single talent simply buries the money in the ground. After a long time, the master returns to settle accounts. Here we see that the master is Jesus and that the time frame of the parable is the period between Jesus’ ascension and his second coming in judgment. This is the time for kingdom work (investing talents).
When the servants speak to their master, the difference between the first two and the third is striking. The first two say, “Master, you have delivered to me five (two) talents, here I have made five (two) talents more.” To these the master responds, “Well done good and faithful servant. You have been faithful over a little, I will set you over much. Enter into the joy of your master.” However, the third servant says, “Master, I know you to be a hard man . . ., so I was afraid and I went and hid your talent in the ground. Here you have what is yours.” This last servant is then rebuked and cast into outer darkness. 
The primary difference between the servants is not their works (a surface issue) but rather the different conditions of their hearts lying at the base of their works (the root issue). Because the first two servants have hearts transformed by the gospel, they love their master, trust his character, and work in confidence. By contrast, the third servant has not been transformed by the gospel and therefore hates his master, distorts his character, and is paralyzed by fear. His bad works therefore reveal his bad faith for which he is judged. (On the opposition between love and fear see 1 John 4:17-19.)
Twenty-fifth Sunday after Pentecost (Proper 28) – November 15, 2026
“26 But his master answered him, ‘You wicked and slothful servant! You knew that I reap where I have not sown and gather where I scattered no seed? 27 Then you ought to have invested my money with the bankers, and at my coming I should have received what was my own with interest. 28 So take the talent from him and give it to him who has the ten talents. 29 For to everyone who has will more be given, and he will have an abundance. But from the one who has not, even what he has will be taken away. 
30 And cast the worthless servant into the outer darkness. In that place there will be weeping and gnashing of teeth.’
- Matthew 25:26-30 –
The parable of the talents is not about works-righteous, but about the way a gospel transformed heart naturally does good works. It makes this point by contrast with an untransformed heart.
A master goes on a journey and entrusts his three servants with great wealth. To them he gives five talents, two talents, and one talent, respectively. Since he gives them different amounts of wealth, the talents do not represent saving grace which would be the same for each. Rather, they represent the different gifts, abilities, and opportunities for kingdom work that each person has.
While the master is on his journey, the servant with five talents earns five more, and the servant with two talents earns two more. However, the one with a single talent simply buries the money in the ground. After a long time, the master returns to settle accounts. Here we see that the master is Jesus and that the time frame of the parable is the period between Jesus’ ascension and his second coming in judgment. This is the time for kingdom work (investing talents).
When the servants speak to their master, the difference between the first two and the third is striking. The first two say, “Master, you have delivered to me five (two) talents, here I have made five (two) talents more.” To these the master responds, “Well done good and faithful servant. You have been faithful over a little, I will set you over much. Enter into the joy of your master.” However, the third servant says, “Master, I know you to be a hard man . . ., so I was afraid and I went and hid your talent in the ground. Here you have what is yours.” This last servant is then rebuked and cast into outer darkness. 
The primary difference between the servants is not their works (a surface issue) but rather the different conditions of their hearts lying at the base of their works (the root issue). Because the first two servants have hearts transformed by the gospel, they love their master, trust his character, and work in confidence. By contrast, the third servant has not been transformed by the gospel and therefore hates his master, distorts his character, and is paralyzed by fear. His bad works therefore reveal his bad faith for which he is judged. (On the opposition between love and fear see 1 John 4:17-19.)

Christ the King Sunday (Proper 29) – November 22, 2026
31 “When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. 32 Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats. 33 And he will place the sheep on his right, but the goats on the left. 34 Then the King will say to those on his right, 
‘Come, you who are blessed by my Father, 
inherit the kingdom prepared for you from the foundation of the world.
- Matthew 25:31-34 –
The parable of the sheep and the goats is initially terrifying since it pictures a final judgment seemingly based upon works, not grace. It seems that the righteous are saved by their good works while the unrighteous are damned for their evil ones. However, while this is true on the surface, there is an asymmetry of divine grace operating in the depths. The good works of the righteous are predestined by the Father, inspired by the Holy Spirit, and covered by the blood of the Son. By contrast, the unrighteous, having rejected the Son, are left to wander in their evil and their impotence.
First, Jesus says that the righteous are blessed by the Father to inherit a kingdom that has been prepared for them from the foundation of the world. From this statement, it logically follows that the Father has also prepared the righteous for this kingdom and has therefore prepared their good works in advance that they might walk in them (Ephesians 2:10). By contrast, the wicked are told to depart into the eternal fire prepared for the devil and his angels.
Second, the good works of the righteous are inspired by the Spirit and are thus spontaneous, not calculating. For this reason the righteous are surprised to learn that they were really serving Jesus through their good works. By contrast, it is the bad deeds of the unrighteous that are spontaneous while their ostensibly good deeds are calculating. This is why they are surprised to learn that their bad deeds were really directed against Christ the whole time. Had they seen Christ in their neighbor, they might have acted differently, albeit with a calculating intent.
Finally, because the righteous are united with Christ, they and their works are covered by his blood. On their own, their good deeds are as filthy rags (Isaiah 64:6) before God. However, due to Christ’s blood atonement, their imperfectly motivated and improperly executed works are reckoned good by God. By contrast, since the unrighteous have no blood covering, their “good” deeds are evil, and their bad deeds are even worse.
So, what initially looks like a terrifying picture is actually laden with grace for God’s elect. As David walked with God through the valley of the shadow of death (Psalm 23:4), so we too can stand at the final judgment, knowing that God is with and for us, not against us.
Christ the King Sunday (Proper 29) – November 22, 2026
31 “When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. 32 Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats. 33 And he will place the sheep on his right, but the goats on the left. 34 Then the King will say to those on his right, 
‘Come, you who are blessed by my Father, 
inherit the kingdom prepared for you from the foundation of the world.
- Matthew 25:31-34 –
The parable of the sheep and the goats is initially terrifying since it pictures a final judgment seemingly based upon works, not grace. It seems that the righteous are saved by their good works while the unrighteous are damned for their evil ones. However, while this is true on the surface, there is an asymmetry of divine grace operating in the depths. The good works of the righteous are predestined by the Father, inspired by the Holy Spirit, and covered by the blood of the Son. By contrast, the unrighteous, having rejected the Son, are left to wander in their evil and their impotence.
First, Jesus says that the righteous are blessed by the Father to inherit a kingdom that has been prepared for them from the foundation of the world. From this statement, it logically follows that the Father has also prepared the righteous for this kingdom and has therefore prepared their good works in advance that they might walk in them (Ephesians 2:10). By contrast, the wicked are told to depart into the eternal fire prepared for the devil and his angels.
Second, the good works of the righteous are inspired by the Spirit and are thus spontaneous, not calculating. For this reason the righteous are surprised to learn that they were really serving Jesus through their good works. By contrast, it is the bad deeds of the unrighteous that are spontaneous while their ostensibly good deeds are calculating. This is why they are surprised to learn that their bad deeds were really directed against Christ the whole time. Had they seen Christ in their neighbor, they might have acted differently, albeit with a calculating intent.
Finally, because the righteous are united with Christ, they and their works are covered by his blood. On their own, their good deeds are as filthy rags (Isaiah 64:6) before God. However, due to Christ’s blood atonement, their imperfectly motivated and improperly executed works are reckoned good by God. By contrast, since the unrighteous have no blood covering, their “good” deeds are evil, and their bad deeds are even worse.
So, what initially looks like a terrifying picture is actually laden with grace for God’s elect. As David walked with God through the valley of the shadow of death (Psalm 23:4), so we too can stand at the final judgment, knowing that God is with and for us, not against us.

Thanksgiving Day (USA) – November 26, 2026
15 Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; 16 and he fell on his face at Jesus' feet, giving him thanks. Now he was a Samaritan. 
17 Then Jesus answered, “Were not ten cleansed? Where are the nine? 18 Was no one found to return and give praise to God except this foreigner?” 19 And he said to him, “Rise and go your way; your faith has made you well.”
- Luke 17:15-19 -
Gratitude is an important aspect of Christian character. For the many ways that we are blessed, we give thanks to God, and we give thanks to one another. Showing gratitude for blessings received facilitates our relationships with God and others. This being so, I sometimes wonder if there is an eternal expression of gratitude, or else an analog of gratitude, within the Trinity itself.
The reason that gratitude facilitates our relationships with others has to do with self-giving. When God and others bless us, their act or gift is a way of giving themselves to us. And so, when we express our gratitude, we not only accept their gift or action, we are also accepting them! In other words, since the giver gives him- or herself along with the gift, giving thanks for the gift is a way of accepting and receiving the giver.
That’s why the failure to express proper gratitude is a personal affront. We notice it when others fail to show us proper courtesy. Manners facilitate our relationships with others in all aspects of life. As my grandfather used to say, even our business relationships are personal relationships because they are relationships with other people! Manners are therefore important, but manners are in short supply these days. Have you noticed that many cashiers fail to say “thank you” or even to acknowledge your presence? This makes us less willing to do business with them again.
In our gospel text, Jesus healed ten lepers, but only one of them returned to express his gratitude, and he was a despised Samaritan. The other nine used Jesus for what they could get and then moved on. However, for the Samaritan this was personal, not merely transactional. He turned back, praising God in a loud voice, and then fell at Jesus’ feet in gratitude. And through this act of gratitude, he received Jesus as a person along with Jesus’ gift of healing. In doing this, he exercised his faith, and then entered into a personal relationship with Jesus through this faith. That’s why Jesus told him that his faith had made him well.
This gives us an idea of how we should respond to God on Thanksgiving Day. In faith, we should thank Him for His goodness to us. And through the same faith, we should receive Him into our hearts and homes so that we might feast in His presence!
Thanksgiving Day (USA) – November 27, 2025
15 Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; 16 and he fell on his face at Jesus' feet, giving him thanks. Now he was a Samaritan. 
17 Then Jesus answered, “Were not ten cleansed? Where are the nine? 18 Was no one found to return and give praise to God except this foreigner?” 19 And he said to him, “Rise and go your way; your faith has made you well.”
- Luke 17:15-19 -
Gratitude is an important aspect of Christian character. For the many ways that we are blessed, we give thanks to God, and we give thanks to one another. Showing gratitude for blessings received facilitates our relationships with God and others. This being so, I sometimes wonder if there is an eternal expression of gratitude, or else an analog of gratitude, within the Trinity itself.
The reason that gratitude facilitates our relationships with others has to do with self-giving. When God and others bless us, their act or gift is a way of giving themselves to us. And so, when we express our gratitude, we not only accept their gift or action, we are also accepting them! In other words, since the giver gives him- or herself along with the gift, giving thanks for the gift is a way of accepting and receiving the giver.
That’s why the failure to express proper gratitude is a personal affront. We notice it when others fail to show us proper courtesy. Manners facilitate our relationships with others in all aspects of life. As my grandfather used to say, even our business relationships are personal relationships because they are relationships with other people! Manners are therefore important, but manners are in short supply these days. Have you noticed that many cashiers fail to say “thank you” or even to acknowledge your presence? This makes us less willing to do business with them again.
In our gospel text, Jesus healed ten lepers, but only one of them returned to express his gratitude, and he was a despised Samaritan. The other nine used Jesus for what they could get and then moved on. However, for the Samaritan this was personal, not merely transactional. He turned back, praising God in a loud voice, and then fell at Jesus’ feet in gratitude. And through this act of gratitude, he received Jesus as a person along with Jesus’ gift of healing. In doing this, he exercised his faith, and then entered into a personal relationship with Jesus through this faith. That’s why Jesus told him that his faith had made him well.
This gives us an idea of how we should respond to God on Thanksgiving Day. In faith, we should thank Him for His goodness to us. And through the same faith, we should receive Him into our hearts and homes so that we might feast in His presence!