Faith Lutheran Church - Sullivan, IL

There are many voices telling us who we are, what is true, and what we should desire. Our own hearts and desires speak to us too. But God does not tell us to look within ourselves to discover the truth. He speaks His Word from outside of us: “Hear, my son, and accept my words.” In Proverbs 4, Galatians 5, and the healing of the ten lepers in Luke 17, we see what it means to live by faith: to hear the Word of Christ, trust His mercy even when we cannot see what He is doing, and return again to the feet of Jesus, where sinners receive life and salvation.

6 For because of this you also pay taxes, for the authorities are ministers of God, attending to this very thing. 7 Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed.
8 Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. 9 For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself.” 10 Love does no wrong to a neighbor; therefore love is the fulfilling of the law.
11 Besides this you know the time, that the hour has come for you to wake from sleep. For salvation is nearer to us now than when we first believed. 12 The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armor of light. 13 Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarreling and jealousy. 14 But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.
 
Government cannot save people or create faith; its work concerns earthly justice and the common good.
The state “bears the sword”: it possesses the authority to use lawful force to punish criminals, defend its citizens, and repel aggression.
In punishing wrongdoing, civil authorities act as God’s servants, carrying out temporal judgment against evil.
***This differs from the Christian’s personal calling to forgive and not seek private vengeance. Punishment belongs to the properly constituted authorities, not to individuals.
Christians therefore submit not merely from fear of punishment, but for the sake of conscience—recognizing civil authority as God’s institution and desiring to honor God through obedience.
 
Verses 6-7
6 For because of this you also pay taxes, for the authorities are ministers of God, attending to this very thing. 7 Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed.
Paying taxes is a concrete expression of submission to civil authority, even when taxation is unpopular or administered imperfectly.
Taxes and revenues support the government in carrying out its God-given responsibilities.
Christians are to fulfill all their civil obligations: taxes, revenue, respect, and honor.
Following Christ’s command, Christians render to Caesar what belongs to Caesar while reserving worship and ultimate allegiance for God alone (Matthew 22:21).
Christians therefore support, respect, and pray for their rulers, recognizing them as God’s servants in earthly government.
In the case of the Jews, Rome’s taxes were bitterly resented as a constant reminder of their status as a conquered nation. The Roman system of taxation in the provinces was all the more infuriating because of its pervasive corruption. Tax collectors grew fat and rich by drastically over-collecting the taxes and keeping the difference for themselves.
 
The payment of taxation in whatever form provides support for those who are “God’s servants.” 
Justin Martyr, 2nd century theologian and church father, summarized the Christian perspective in these words addressed to the Roman emperor Antoninus Pius: “Everywhere, we Christians, more readily than all men, endeavor to pay to those appointed by you the taxes both ordinary and extraordinary, as we have been taught by Jesus; for at that time some came to Him and asked Him, if one ought to pay tribute to Caesar; and He answered, “Tell me, whose image does the coin bear?” And they said, “Caesar’s.” And again He answered them, “Render therefore to Caesar the things that are Caesar’s and to God the things that are God’s.”  Whence to God alone we render worship, but in other things we gladly serve you, acknowledging you as kings and rulers of men, and praying that with your kingly power you be found to possess also sound judgement.”
 
Verses 8-10
8 Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. 9 For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself.” 10 Love does no wrong to a neighbor; therefore love is the fulfilling of the law.
“Owe no one anything” does not forbid borrowing; it requires Christians to honor their agreements and repay their debts responsibly.
 
One obligation can never be completely discharged: the continuing duty to love one another.
Christian love responds to the love God has first shown us in Christ.
Love is more than an emotion. It actively seeks the neighbor’s good and refuses to harm him.
The commandments against adultery, murder, theft, and coveting describe how love acts in particular circumstances.
Love does not replace or abolish God’s Law. The Law defines what love toward the neighbor looks like.  Therefore, love fulfills the Second Table of the Law: “You shall love your neighbor as yourself.”
 
Verses 11-14
11 Besides this you know the time, that the hour has come for you to wake from sleep. For salvation is nearer to us now than when we first believed. 12 The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armor of light. 13 Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarreling and jealousy. 14 But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.
Christians live with urgency because Christ has come and will come again. Our final salvation—through death or Christ’s return—is nearer each day.
Paul contrasts spiritual sleep with wakefulness, darkness with light, and night with the approaching day. This is no time for spiritual carelessness or indifference.
Christians must cast off the works of darkness, including drunkenness, sexual immorality, sensual indulgence, quarreling, and jealousy.
Instead, we put on the “armor of light” and live openly as those who belong to the coming day.
To “put on the Lord Jesus Christ” recalls Baptism, in which we were united with and clothed in Christ (Galatians 3:27).
The Christian life is a daily struggle of repentance: putting the Old Adam to death and living as the new person created in Christ.
“Make no provision for the flesh” means refusing to plan for, encourage, or feed sinful desires.
Sanctification flows from our identity in Christ: clothed with Him, we seek to reflect His character in what we say and do.

“What Shall I Do?” — Thirteenth Sunday after Trinity
Note: This sermon is shorter than our usual Sunday sermons because it was preached as part of a Narrative Divine Service, in which explanations of the liturgy and its biblical meaning were given throughout the service.
“Teacher, what shall I do to inherit eternal life?” In the Parable of the Good Samaritan, Jesus exposes the lawyer’s attempt to justify himself. Eternal life is not something we earn or achieve, but an inheritance given by promise. Christ comes to us in our helplessness, has compassion upon us, binds up our wounds, and gives us life.

Midweek Bible Study – Romans 13
Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. 2 Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. 3 For rulers are not a terror to good conduct, but to bad. Would you have no fear of the one who is in authority? Then do what is good, and you will receive his approval, 4 for he is God's servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God's wrath on the wrongdoer. 5 Therefore one must be in subjection, not only to avoid God's wrath but also for the sake of conscience. 6 For because of this you also pay taxes, for the authorities are ministers of God, attending to this very thing. 7 Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed.
8 Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. 9 For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself.” 10 Love does no wrong to a neighbor; therefore love is the fulfilling of the law.
11 Besides this you know the time, that the hour has come for you to wake from sleep. For salvation is nearer to us now than when we first believed. 12 The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armor of light. 13 Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarreling and jealousy. 14 But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.
Summary: Romans 13 teaches that civil government is a legitimate authority established by God to restrain and punish evil.
Christians should therefore be loyal citizens and submit to lawful authority, while recognizing that the state remains accountable to God.
Church and state have distinct roles: the state bears the sword, while the Church bears witness to the truth.
Consequently, Christians must not seek to rule through civil power, but they must speak against governmental sin and remind rulers that their authority comes from God and is subject to His judgment.
 
Verse 1
Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. 
 
Paul commands every person to submit to the governing authorities.
“Submit” means willingly recognizing and taking one’s place under an authority established by God for good order.
This command applies regardless of the government’s particular form or the personal character of its rulers.
***Paul wrote during Nero’s reign, so the command was not limited to just (good) governments.
 
Civil authority is delegated by God; therefore, submission to government is ordinarily an expression of submission to God.
Because governmental authority comes from God, rulers also remain accountable to God and may not rightfully contradict His Word.
When government commands what God forbids or forbids what God commands, Christians must “obey God rather than men” (Acts 5:29).
Such civil disobedience concerns the particular sinful command or law; it does not abolish the Christian’s general duty to respect and obey civil authority.
 
Verse 2
Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. 
The conclusions drawn in Verse 2 are the natural, logical result of the basic principles established in the preceding verse (1). 
If all governmental authority has been established by God then all those who participate in attempts to overthrow or resist the government must be guilty of rebelling against God and that which He has established.
The correlation between the two verses is nicely expressed by the contrasting verbs.
The verb “resists” or better “rebels” (Greek ἀντιτασσόμενος “anti-tas-so-men-os” - literally - “to place one’s self against”) is the opposite of the verb “be suject to” or better“submit” (Greek ὑποτασσέσθω- “hupo-tas-ses-tho” - literally - “to place one’s self under”).
 
Meaning: As submission to the authority of government constitutes submission to the authority of God who established government, so also rebellion against the government constitutes rebellion against God.
 
Luther: “No rebellion is justified, however justified its grievance may be... I side and will ever side with the party that suffers rebellion, however unjust a cause it may have; and I will oppose the party that starts a rebellion, however just a cause it may have.”  
Paul warns that those who participate in rebellion “incur judgment.”
The noun “judgement” (Greek κρίμα - “krima”) refers in the first instance to the temporal consequences of revolution as the government acts to defend itself and to suppress the revolt.
Revolution is a violent and bloody business. Most often the result is the very chaos and anarchy which government was designed by God to prevent.
In addition to all this there are also eternal consequences involved and “judgement” points beyond time to the ultimate judgement of God who will punish in eternity those who choose to deny and defy Him.
 
Verses 3-5
3 For rulers are not a terror to good conduct, but to bad. Would you have no fear of the one who is in authority? Then do what is good, and you will receive his approval, 4 for he is God's servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God's wrath on the wrongdoer. 5 Therefore one must be in subjection, not only to avoid God's wrath but also for the sake of conscience. 
Paul asserts the role of government in maintaining peace and order as yet another reason why Christians ought to submit and obey those in authority. 
Luther makes the same point, arguing that if all men were perfect Christians there would be no need for government.
The purpose of this divine institution is to restrain the destructiveness and violence of sin. “When a prince so rules his people so as not to permit anyone to be wronged and punishes the evildoer, he does well and is praised. For thus it is in this government...Such government we must have, but no one will get to heaven that way, nor will the world be saved by it.  However, it is necessary in order to prevent the world from getting worse.  It is simply a protection against and a restraint upon wickedness.  For if this government did not exist, men would devour one another and no one would be able to protect his life, goods, wife, and child.  So, God has instituted the power of the sword in order to prevent the destruction of everything and at least partially restrain wickedness.  Thereby, government can secure and maintain external peace and no one may inflict injustice upon someone else. Therefore it must be tolerated.  Nevertheless, as we have stated, it was not established for citizens of heaven, but simply so that people may not fall more deeply into hell and make matter worse.”  (Martin Luther)
The role of government is, in this sense, essentially negative, to hold back evil and to minimize its destructive impact on the weak and the vulnerable.  
 
However - Government cannot save people or create faith; its work concerns earthly justice and the common good.
The state “bears the sword”: it possesses the authority to use lawful force to punish criminals, defend its citizens, and repel aggression.
In punishing wrongdoing, civil authorities act as God’s servants, carrying out temporal judgment against evil.
***This differs from the Christian’s personal calling to forgive and not seek private vengeance. Punishment belongs to the properly constituted authorities, not to individuals.
 
Christians therefore submit not merely from fear of punishment, but for the sake of conscience—recognizing civil authority as God’s institution and desiring to honor God through obedience.
 
Verses 6-7
6 For because of this you also pay taxes, for the authorities are ministers of God, attending to this very thing. 7 Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed.
Paying taxes is a concrete expression of submission to civil authority, even when taxation is unpopular or administered imperfectly.
Taxes and revenues support the government in carrying out its God-given responsibilities.
Christians are to fulfill all their civil obligations: taxes, revenue, respect, and honor.
 
Following Christ’s command, Christians render to Caesar what belongs to Caesar while reserving worship and ultimate allegiance for God alone (Matthew 22:21).
Christians therefore support, respect, and pray for their rulers, recognizing them as God’s servants in earthly government.
 
In the case of the Jews, Rome’s taxes were bitterly resented as a constant reminder of their status as a conquered nation. The Roman system of taxation in the provinces was all the more infuriating because of its pervasive corruption. Tax collectors grew fat and rich by drastically over-collecting the taxes and keeping the difference for themselves.
 
The payment of taxation in whatever form provides support for those who are “God’s servants.” 
Justin Martyr, 2nd century theologian and church father, summarized the Christian perspective in these words addressed to the Roman emperor Antoninus Pius: “Everywhere, we Christians, more readily than all men, endeavor to pay to those appointed by you the taxes both ordinary and extraordinary, as we have been taught by Jesus; for at that time some came to Him and asked Him, if one ought to pay tribute to Caesar; and He answered, “Tell me, whose image does the coin bear?” And they said, “Caesar’s.” And again He answered them, “Render therefore to Caesar the things that are Caesar’s and to God the things that are God’s.”  Whence to God alone we render worship, but in other things we gladly serve you, acknowledging you as kings and rulers of men, and praying that with your kingly power you be found to possess also sound judgement.”
 
Verses 8-10
8 Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. 9 For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself.” 10 Love does no wrong to a neighbor; therefore love is the fulfilling of the law.
 
“Owe no one anything” does not forbid borrowing; it requires Christians to honor their agreements and repay their debts responsibly.
 
One obligation can never be completely discharged: the continuing duty to love one another.
Christian love responds to the love God has first shown us in Christ.
Love is more than an emotion. It actively seeks the neighbor’s good and refuses to harm him.
The commandments against adultery, murder, theft, and coveting describe how love acts in particular circumstances.
Love does not replace or abolish God’s Law. The Law defines what love toward the neighbor looks like.  Therefore, love fulfills the Second Table of the Law: “You shall love your neighbor as yourself.”
 
Verses 11-14
11 Besides this you know the time, that the hour has come for you to wake from sleep. For salvation is nearer to us now than when we first believed. 12 The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armor of light. 13 Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarreling and jealousy. 14 But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.
 
Christians live with urgency because Christ has come and will come again. Our final salvation—through death or Christ’s return—is nearer each day.
Paul contrasts spiritual sleep with wakefulness, darkness with light, and night with the approaching day. This is no time for spiritual carelessness or indifference.
Christians must cast off the works of darkness, including drunkenness, sexual immorality, sensual indulgence, quarreling, and jealousy.
Instead, we put on the “armor of light” and live openly as those who belong to the coming day.
 
To “put on the Lord Jesus Christ” recalls Baptism, in which we were united with and clothed in Christ (Galatians 3:27).
The Christian life is a daily struggle of repentance: putting the Old Adam to death and living as the new person created in Christ.
“Make no provision for the flesh” means refusing to plan for, encourage, or feed sinful desires.
Sanctification flows from our identity in Christ: clothed with Him, we seek to reflect His character in what we say and do.

In Mark 7, Jesus takes a deaf man aside, touches his ears and tongue, and speaks one word: “Ephphatha”—“Be opened.” And the man’s ears are opened. This miracle reveals something even greater about how Christ deals with us. We cannot open our own ears to God or create faith within ourselves. Faith comes from hearing the Word of Christ. The same Jesus who opened the deaf man’s ears still speaks through His Word and Sacraments, opening our ears to hear the Gospel and our mouths to confess His name. And there is one final “Ephphatha” yet to come: on the Last Day, Christ will speak, the dead will hear His voice, and even our graves will be opened.

The Liturgy of Self-Justification | Trinity XI | Luke 18:9–14
Two men go up to the Temple to pray. One comes with his accomplishments; the other comes with empty hands, praying, “God, be merciful to me, a sinner.”
In the Parable of the Pharisee and the Tax Collector, Jesus shows us the danger of turning even God’s good gifts into a reason to trust in ourselves or look down upon our neighbor. The Christian does not stand before God on his works, faithfulness, or spiritual résumé, but on Christ alone.
The Divine Service teaches us this every week: we confess our sins, Christ speaks His forgiveness, and He gives us His Body and Blood. We come with nothing to offer—and Christ gives us everything.
“For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.” — Luke 18:14

The 10th Sunday after Trinity — August 2, 2026
Why do some hear the Word of God and believe, while others hear the same Word and reject it? In this sermon, we consider the danger of a hardened heart through Israel’s rejection of Christ and the example of Pharaoh. Persistent resistance to God’s Word is not spiritually neutral; the heart can become increasingly hardened against the very Word given to save us. Yet Christ continues to come to sinners in mercy, calling us to repentance and faith and giving us His righteousness as a gift rather than something we establish for ourselves.

 9 Let love be genuine. Abhor what is evil; hold fast to what is good. 10 Love one another with brotherly affection. Outdo one another in showing honor. 11 Do not be slothful in zeal, be fervent in spirit, serve the Lord. 12 Rejoice in hope, be patient in tribulation, be constant in prayer. 13 Contribute to the needs of the saints and seek to show hospitality.
Verses 9-13:
“Let love be genuine. Abhor what is evil; hold fast to what is good.” 
The hating (abhor) and clinging (hold fast) describe how genuine love operates. 
Authentic love necessitates hate.
Apathetic indifference is the opposite, the denial of love.  
 
Holding fast to Good -  The verb is κολλώμενοι “ko-la-o-mai.” 
It is typically used elsewhere in Scripture to refer to the intimacy of sexual intercourse (1 Corinthians 6:16,17; Matthew 19:5). 
Authentic love necessitates an absolute rejection of evil and an unwavering commitment to that which is good.
 
Next follows a series of nine cautions which further define and apply the concept of genuine love. 
“Love one another with brotherly affection. ” - The verb φιλόστοργοι “philo-storgo-i” (“to be devoted to”) is linked to the noun Φιλαδέλφεια “philadelphia” (“the love of family members for one another”).
The church is the family, the household of God (1 Timothy 3:15), and thus its members should conduct themselves toward one another as members of an extended family who care about and are concerned for one another. 
John Chrysostom (5th Century): “You should love one another because you are brothers and have been born from the same spiritual womb.”
 
“Outdo one another in showing honor.” - In Philippians 2:3-4 Paul offers this advice: “Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. Each of you should look not only to your own interests, but also to the interests of others.” 
Here is very similar - a literal translation of the phrase might read: “And in respect to honor, lead the way for each other.”
Reflects the typical meaning of the verb προηγούμενοι “pro-ego-u-menoi” which normally means to go before or to lead - to set an example. 
Paraphrase meaning: “In other words, don’t wait around for people to recognize your contributions and praise you. Instead, be alert to what they are contributing and honor them.” 
We should eagerly seek to outdo one another in bestowing honor and recognition upon one another.
 
“Do not be slothful in zeal” - The noun “zeal” (Greek σπουδῇ “spo-u-de”) means eagerness, earnestness, zeal, or diligence. It conveys the sense of vitality and energy.
The contrast is laziness (Matthew 25:26).
The phrase literally reads - “In regard to diligence, don’t be lazy.” 
“Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up.” (Galatians 6:9)
Meaning: It is all too easy to grow weary and discouraged as we struggle day after day against the weakness of our own sinful nature and the relentless opposition of the devil and the world around us.
 
“be fervent in spirit,” (literally - “as regards the spirit be set on fire”).
The same phrase is used in Acts 18:25 in reference to Apollos: “He had been instructed in the way of the Lord and he spoke with the fervor of the Spirit...”  Most commentators understand the “spirit” in this phrase as a reference to the Holy Spirit rather than the spirits of men. 
Meaning: The antidote to the slothfulness (laziness) of sinful human beings is the mighty power of the Spirit of God whose presence was demonstrated at Pentecost in the tongues of fire which appeared over the apostles. 
“Fervor” (Greek ζέω - “zay-o”) means to bubble, to boil, or to burn.
 
“serve the Lord.” This is linked to “zeal” as an objective standard by which to assess and direct spiritual manifestations (1 Corinthians 12:3; 14:29-32; 1 Thessalonians 5:21).
This phrase literally (“as to the Lord, be a slave”) balances and establishes the context for the preceding phrase (“as to the Spirit, be set on fire”). 
The Greek text (δουλεύοντες “dou-le-uon-tes” literally meaning “slaving” or “being a slave”). Much stronger than the English translation.
The implication of slavery in the Biblical world was not so much that of very hard work, as in our English usage, but of absolute submission to the will and control of the master.
Meaning: The Christian is one whose no longer possesses an independent will.  He is completely subject to the will of the Lord as that divine will is expressed in the Word of God.
 
“Rejoice in hope.” - “Hope” in Scripture is never a mere sense of expectation but confident trust. 
That is because Biblical hope deals with that which God has promised but that we have not yet seen or received. 
Our expectation is sure because it rests completely on the promises of Jesus. 
So in the certainty of our hope in Christ we can already rejoice for when God makes a promise that which is promised in a present reality although it may still lie in the future. 
 
“be patient in tribulation” - Characteristically, when Paul discusses the Christian hope it is in the context of trial and tribulation (Romans 5:2-3; 8:24-27). 
“tribulation or affliction” is a general term which denotes all of the pressures and troubles which afflict believers in this present evil age.
Affliction is not to be avoided or evaded but expected as an inevitable result of our faithfulness to Christ. 
Paul goes so far as to urge us to “rejoice in our sufferings.” (Romans 5:3).  
The term “patient” indicates the willingness to remain under a burden without seeking to evade it with quiet acceptance and endurance. 
                                        
“be constant in prayer.” - The joyful hope that enables the Christian to patiently endure the hardships of this life is sustained by steadfast prayer. 
This is the same participle (a word formed from a verb that functions as an adjective by modifying a noun or pronoun) that is used to indicate the unwavering doctrinal faithfulness of the first Church (Acts 2:42). 
Meaning: A deliberate effort to busy one’s self with, be devoted to, hold fast to, or persevere in something. Persistent prayer as a lifestyle pattern does not just happen. Those who would remain joyful in hope and patient under tribulation must consciously and deliberately set their minds and hearts to do so.
 
“Contribute to the needs of the saints and seek to show hospitality.” - The phrase literally reads - “as regards the needs of the saints, fellowshipping.” 
The language is similar to what Paul will use in Chapter 15 in reference to the special collection for the needs of the churches in Palestine (Romans 15:25-28) The “saints” (Greek ἁγίων - “hagioi”) are the “holy ones,” those who have been cleansed from the guilt of sin by grace through faith in Jesus Christ. 
The verb “share” is the action form of the term κοινωνέω “koy-no-NEH-oh” which means to participate in something together and thus to share. 
In the New Testament it is used for the fellowship of God’s people together in Christ.  It is often used to designate financial and material help for those in need (Acts 2:44; 4:32; 2 Corinthians 8:4,9; 9:13; Galatians 6:6; Philippians 1:5; 4:15; 1 Timothy 6:18;  Hebrews 13:16). 
The “hospitality” that is to be practiced is not merely a general social graciousness nor an ability to entertain friends and acquaintances, but rather comes in the form of aid to be supplied to travelers in need, particularly to exiled or persecuted fellow Christians. 

Podcast Summary
Many Christians think the Parable of the Dishonest Manager is simply about money or stewardship. But what if Jesus' primary concern is something much deeper?
In this sermon for the Ninth Sunday after Trinity, we discover that the turning point of the parable is not the steward's dishonesty, but the moment he learns that an accounting is coming. His entire life changes because he knows he must soon stand before his master.
Jesus uses that surprising story to ask a searching question of His disciples: Are the children of light living with the same awareness that they, too, will one day stand before their Lord?
Drawing together Luke 16:1–13 and 1 Corinthians 10:6–13, this sermon explores faithful stewardship in light of the Last Judgment, the danger of serving Mammon instead of God, and the comfort of the Gospel: our hope on that Day rests not in the account we give, but in the account Christ has already given on our behalf. Because He has prepared an eternal home for His people, Christians are free to live wisely, faithfully, and generously as they await His return.

 4 For as in one body we have many members, and the members do not all have the same function, 5 so we, though many, are one body in Christ, and individually members one of another. 6 Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; 7 if service, in our serving; the one who teaches, in his teaching; 8 the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, with zeal; the one who does acts of mercy, with cheerfulness.
9 Let love be genuine. Abhor what is evil; hold fast to what is good. 10 Love one another with brotherly affection. Outdo one another in showing honor. 11 Do not be slothful in zeal, be fervent in spirit, serve the Lord. 12 Rejoice in hope, be patient in tribulation, be constant in prayer. 13 Contribute to the needs of the saints and seek to show hospitality.
 
Verses 6-8:
The rich diversity of gifts is a gracious blessing of God to His church. 
Described as χαρίσματα “charismata”
 
Romans 12 includes seven grace gifts. The consistent emphasis in the New Testament discussion of the “charismata” is upon function or office, not upon personal attributes which every individual must search out and identify often with the assistance of a so-called “spiritual gift inventory.” 
Prophecy
Serving
Teaching
 
“Exhorting” (Greek παρακαλῶν - “para-kalon”) or sometimes called “encouraging”
This term occurs 107 times in the New Testament. 
In John 14, Jesus uses the word as a title for the Holy Spirit (John 14:15,26).
In that context the English translations render the noun as “Comforter” or “Counselor.”
At times the term is simply transliterated as the English title “Paraclete.”
The word literally means “one who is called alongside of another for the purpose of rendering aid or assistance.”
Its Latin counterpart is “advocatus.”
In this context “encouraging” is closely linked to teaching (1 Thessalonians 2:3; 1 Timothy 4:13).
It serves to emphasize the pastoral application of the gospel and focuses on its concrete applications for everyday life...Teaching concentrates more on the content of the tradition, while exhortation summons others to action and stirs them from laziness.
 
“Contributing to the needs of others.” Or “Giving” (Greek ὁ μεταδιδοὺς - “ho meta-di-dous”).
The emphasis here appears to be on one who shares his or her own resources with those less fortunate.
Those who have been given this gift are urged to exercise it with cheerful generosity.
The text does not imply great personal wealth on the part of the giver for the most generous and joyful givers are often those who have the least (2 Corinthians 8).
 
“Leadership” or “Leading” (Greek ὁ προϊστάμενος - “ho pro-is-ta-menos”).
The etymology of the word refers to “he that is placed in front” much like the traditional German title for an elder - (for-SHTAY-er)
This word is used elsewhere to denote the leaders of the local congregation (1 Thessalonians 5:12; 1 Timothy 5:17) and should probably be associated here with the office of elder/overseer.
Supports case against the “gift as personal attribute” It would be absurd to imagine St. Paul meaning something like this: “If you have the ability to preside or rule, then be eager to organize somebody to preside over!”
What he obviously means is this: “If you have been appointed to preside or rule (perhaps as pastor/bishop, or as president at the eucharistic assembly), then put your heart into it”
Paul is not asking the question - “Do you enjoy teaching, or ruling, or giving. Do you then have these gift abilities?  What office in the church should you try to get in order to put these abilities to use?” - The proper question is: “How can I serve the common good best and most faithfully in the responsibility or office with which I have been entrusted?”  
The Paul’s caution here is - “let him govern diligently.” The term denotes an eagerness to carry out the assigned responsibility.  
The word means “haste” in the good sense; prompt efficiency, no delay, no excuses.
 
“showing mercy” (Greek ἐλεῶν “e-le-on”).
The reference should be understood broadly as ministry in general including any act of mercy toward others, such as visiting the sick, caring for the elderly or disabled, and providing for the poor.
The attitude in which such activities are to be carried out is to be one of cheerfulness.
The Greek word is ἱλαρότητι “hila-ro-tay-ti” from which the English word hilarity (cheerfulness) is derived.
 
Verses 9-13:
9 Let love be genuine. Abhor what is evil; hold fast to what is good. 10 Love one another with brotherly affection. Outdo one another in showing honor. 11 Do not be slothful in zeal, be fervent in spirit, serve the Lord. 12 Rejoice in hope, be patient in tribulation, be constant in prayer. 13 Contribute to the needs of the saints and seek to show hospitality.
Genuine Love -  The charismata can only be rightly understood and properly used in the context of the selfless giving love which is to be present in every Christian as the result of their experience of such love from God in Jesus Christ (1 John 4:9-11). 
Such Christ-like love must be “genuine” or can be translated as “sincere.”
The English adjective “sincere” is based upon the Latin words “Sine cera” (literally - “without wax”).
In the ancient world inferior pottery was often disguised and sold for a higher price by carefully concealing its cracks beneath a layer of wax. The master potter who wanted to assure his customers of the superior quality of his wares often stamped them with the words “sine cera” to show that they had not been doctored.
The one who is “sincere or genuine” is a person who does not attempt to conceal his true feelings or opinions with hypocritical words or actions.
The Greek adjective used in the original text is ἀποστυγέω “an-hypo-kri-tos” which literally means “not hypocritical.”
It serves to modify and explain the preceding phrase.
A literal translation could read: “without a mask” with reference to the theatrical masks used in ancient Greek plays.
Meaning: ἀγάπη “Agape” love must be real, not role-playing. 
 
“Let love be genuine. Abhor what is evil; hold fast to what is good.” 
The hating (abhor) and clinging (hold fast) describe how genuine love operates. 
Authentic love necessitates hate.
Origen (2nd Century): “Perhaps is seems odd to find hatred listed among the virtues, but it is put here of necessity by the apostle.  Nobody doubts that the soul has feelings of hatred in it; however, it is praiseworthy to hate evil and to hate sin.  For unless a person hates evil he cannot love.”
 
Meaning: To love God and good must involve the utter hatred and rejection of all that is evil.  Hatred is not love’s opposite, its an inescapable counterpart - the two sides of our strongest and most intense emotions. Apathetic indifference is the opposite, the denial of love.