Fifteenth Sunday after Trinity. Matthew 6.24-34

The Fifteenth Sunday after Trinity.

The Collect.

KEEP, we beseech thee, O Lord, thy Church with thy perpetual mercy: and, because the frailty of man without thee cannot but fall, keep us ever by thy help from all things hurtful, and lead us to all things profitable to our salvation; through Jesus Christ our Lord. Amen.

The Gospel. St. Matthew 6. 24-34.

NO man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Which of you by taking thought can add one cubit unto his stature? And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.

24 ουδεις δυναται δυσι κυριοις δουλευειν η γαρ τον ενα μισησει και τον ετερον αγαπησει η ενος ανθεξεται και του ετερου καταφρονησει ου δυνασθε θεω δουλευειν και μαμωνα


25 δια τουτο λεγω υμιν μη μεριμνατε τη ψυχη υμων τι φαγητε [η τι πιητε] μηδε τω σωματι υμων τι ενδυσησθε ουχι η ψυχη πλειον εστιν της τροφης και το σωμα του ενδυματος

26 εμβλεψατε εις τα πετεινα του ουρανου οτι ου σπειρουσιν ουδε θεριζουσιν ουδε συναγουσιν εις αποθηκας και ο πατηρ υμων ο ουρανιος τρεφει αυτα ουχ υμεις μαλλον διαφερετε αυτων


27 τις δε εξ υμων μεριμνων δυναται προσθειναι επι την ηλικιαν αυτου πηχυν ενα

28 και περι ενδυματος τι μεριμνατε καταμαθετε τα κρινα του αγρου πως αυξανουσιν ου κοπιωσιν ουδε νηθουσιν

29 λεγω δε υμιν οτι ουδε σολομων εν παση τη δοξη αυτου περιεβαλετο ως εν τουτων


30 ει δε τον χορτον του αγρου σημερον οντα και αυριον εις κλιβανον βαλλομενον ο θεος ουτως αμφιεννυσιν ου πολλω μαλλον υμας ολιγοπιστοι

31 μη ουν μεριμνησητε λεγοντες τι φαγωμεν η τι πιωμεν η τι περιβαλωμεθα


32 παντα γαρ ταυτα τα εθνη επιζητουσιν οιδεν γαρ ο πατηρ υμων ο ουρανιος οτι χρηζετε τουτων απαντων

33 ζητειτε δε πρωτον την βασιλειαν και την δικαιοσυνην αυτου και ταυτα παντα προστεθησεται υμιν

34 μη ουν μεριμνησητε εις την αυριον η γαρ αυριον μεριμνησει εαυτης αρκετον τη ημερα η κακια αυτης

We treat of the Gospel lection, Matthew 6.24-34, for the Fifteenth Sunday after Trinity. We apologize for the delay, but we’ve had other duties. We also add the Greek since seminarians read here. For non-seminarians, we simply ask you to read the English and skip the Greek.

Our collect for this Sunday rightly captures the elects’ mind and spirit of frailty, utter inability apart from sanctifying enablements, and vulnerabilities to hurtful things. There is no Pelagianism here. Semi-Pelagianism is out of the question also, given our Articles--in historical context. The Collect acknowledges that our own nature is inclined to evil with the flesh warring against the Spirit. Regrettably, the Collect does not rise to the joys and assurances given to us by the Epistle lection from Galatians, to wit, that we are justified only because of the merit of Christ and not for our own doings (see Homily on Justification), wherein we draw comfort, consolation, confidence, conviction and everlasting assurance. Having observed this fallible matter, our fallible Prayer Book, it nonetheless is a solid prayer insofar as it goes.

The Gospel lection from Matthew has a controlling theme of salvation, to wit, what Christ has done for sinners (in the nations also) with the focus on Christ Incarnate, Jerusalem and the Cross from Matthew 21 forward (Luke 9.51 forward, like John’s Gospel, 13 and forward to 21), the Resurrection and Ascension, with an emphasis upon Biblical teaching (Luke 24.24ff.), divine sovereignty (Mt. 28.18-20; Luke 24.24ff; 24.44-46, the “divine necessity”) with the consequences of justification, sanctification, adoption, assurance of God’s love, peace of conscience, and joy in the Holy Spirit. Kingdom life.


Matthew has about 60 direct and indirect OT references showing fulfillment, providence and kingdom promises. Matthew 1.1-18 is but one of many. The kingdom of Christ is no afterthought, but a long-awaited kingdom in fuller ways.

This section or slice also comes as Law and Gospel. We err if we miss this and end with moralisms, all Law with little Gospel. We also err if we speak only Gospel without Law and the knowledge of sin (Rom.3.20). How will we know our need of Christ without the law? How will we know the solution to sin without the Gospel?

In this section, Jesus gives us lessons about covetousness, distrust, theological ignorance about providence, pride and idolatry. An unconverted man can do nothing but this. A justified saint is doing better, sees by glimpses with growth, but embraces the Gospel with an allegiance to walking in holiness and righteousness. It is a redemption accomplished, applied and being applied.

Some observations, with an attempted interpretation and some intercalated applications.


First, the lecture from Jesus deals covetousness or the eighth commandment. Man follows the treasures of his heart. He freely chooses what he loves and what are the affections of his heart and mind. Man is designed—it’s in his DNA--to be a worshipping creature and, apart from conversion, he corrupts that instinct by idolizing things from nature (Rom.1.18-32). The unconverted man doesn't like this reminder that he is fundamentally a worshipping creature. The sense here is that the man who idolizes riches is alienated from God. That's his orientation and his unbelief results in uncorrected anxieties. The same may be said for gluttons, the ambitious and the immoral. Paul notes this elsewhere--these patterns are reducible to the catch-all term, idolatry. As noted from last week’s lesson, the saint of God is at war with these inclinations in his own flesh; he’s not sinless, but is justified, simul peccator et simul iustus. Let not the unconverted man think that Christians are perfect; let learners know we have just begun. We aren’t there, by far. The last thing inquirers need to see from Churchmen is pride, arrogance and any sense of self-righteousness; regrettably, that is what they frequently see. That why we have a general confession; yet, as believers, we are to particularly repent of particular sins. The learners or outsiders need to hear these matters from us. We’re in the way and on the way, as pilgrims, clothed in Christ’s perfect righteousness and moving forward by the renewal of mind, will and heart (Rom.12.1-2).

Second, what is on view here is immoderate, excessive, imbalanced, and corrupted anxiety. It is the disordered mind that cannot see things through the prism of the kingdom. Jesus surely does not mean we have no concerns. He surely does not mean to teach indolence, sloth, and dissolute carelessness. Jesus at Sinai said, Six days shalt thou work. There is a six-one pattern to life, work and worship. (Not the five-two pattern, a work week with a weekend.) The sense is: Whether you eat or drink or whatever you do, do all for the glory of God. (1 Cor.10.31)

Third, what is on offer is immoderate or worrying distrust and fear, misguded by improverished views of providence. Jesus teaches us that we are of more value than the birds of the air and lilies of the field. Neither birds nor lillies spin, sow, gather and reap. Yet, they are comfortably supplied in their daily needs. Jesus tells us that our Heavenly Father already knows about our needs. The needs are important. They are not denied. They are not "dissed." They exist. Jesus says as much. But He calls us to trust in His Fatherly goodness and get a kingdom perspective on our needs. Get a new mind on things.

Fourth, we get a remedy for God’s children by instruction re: divine providence, that is, God's most holy, wise and powerful preserving and governing all His creatures, from nations to individuals, from Presidents to molecules, and extending to all creatures and their actions. We are shown the sinfulness of distrust and unbelief. Instruction in this doctrine of providence is a beginning corrective. It brings comfort in life and death.

Fifth, Jesus gives us assurance that despite our misdoings and imperfections, God is still our Father. ο πατηρ υμων ο ουρανιος. He is called “Your” Heavenly Father in the text. We are reckoned as His children. We are instructed as His children. It's some rough stuff, but it is most loving. We're brought up short and with directness by our Lord, but we are not left there. That's why Jesus came, to pay the penalty in our behalf. As justified saints, we are learning to put aside the corruptions of our work, our minds, and idolatries as we walk in faith.

Sixth, covetousness and distrust have been addressed, but so is pride. The sense is this: build your kingdoms should you please, like Solomon in all his glory, but none of this and these things—none of it—compares to the simple, sovereign, universal, glorious, and compassionate rule of God in providence, generally, but more especially in His Kingdom and to His children. Preen your empires and positions should you wish, but nothing compares to the majesty of God’s providence and His redeeming love. Herbs, flowers, birds and great empires, by contrast, do not compare to His Majestic governance and redeeming grace. There is an implied rebuke to pride. God’s day by day mercies to us and His Church in Christ transcend the glories of Solomon. Christ gives us a theocentric focus. No question about that. The perfect Son of God lived and lives that.

Seventh, if you are offended by these observations re: sin, you need to look again at yourself in light of the discernments of God’s Word, Law and Kingdom teaching.

Eighth, the remedy to all this is To seek the kingdom of God and His righteousness. ζητειτε δε πρωτον την βασιλειαν και την δικαιοσυνην αυτου και ταυτα παντα προστεθησεται υμιν . Seek and keep seeking the kingdom of God is the force of the customary, present tense—a lifestyle tense—in the plural subject, addressed to his audience. This is an argument against all the preceding disorders which involve neglect of God, idolatry, pride, distrust, and indolence of soul and mind. The promise is that God's righteousness, Christ's, will be added to us, along with the earthly concerns we legitimately have.

Ninth, this passage must not be un-anchored from the rest of Scripture. If we are left here, with law alone, we are hopeless and left with despair. The beginnings of the seeking are in our justification, initial repentance and saving faith, and the on-going work of sanctification—with continuing repentance and faith--alongside the benefits therefrom for this life and that which is to come. If decoupled from the wider Scriptures, we end up with works-righteousness and moralisms; there are two systems of theology in the world; grace alone or works-mixtures.

Tenth, the Epistle lection is decisive and coordinates with Jesus’s instruction to seek the kingdom of God. A canonical rule is established by St. Paul in Galatians 6.16, the lection for this day. We spoke of this earlier in another post. Those who walk and are established (actually, who are “constituted”) according to this rule, peace and grace upon them and the Israel of God. 16 και οσοι τω κανονι τουτω στοιχησουσιν ειρηνη επ αυτους και ελεος και επι τον ισραηλ του θεου. Paul calls it a “canon,” the “rule,” or the “benchmark” for God’s Israel, the true Churches of Christ. What canon is that? Churches which speak of grace alone, justification by faith alone, by Christ alone for salvation are the True Israel. God's peace and Shalom rests on that Church and not the works-salvation false Gospellers. Any other Gospel is a false gospel under Christ’s wrath (Galatians 1.6-10). That’s the prevailing “canon” by which a True Church is measured. This is troublingly absent in many forums. If you are in a Church where this is dubious, denied or unclear, get out and get into a True Church. Ministers of the Gospel have this Pauline canon of Galatians. It’s not negotiable. This epistle is the rule, the canon, the truth and this benchmark. This theme of justification apart from the works of the law. This shall inform and govern the churches in preaching, liturgy, confessions and music. Not my word, but Paul's. This is integral to kingdom-preaching.

It is our view that this is preserved with excellent emphasis by our Confessional Lutheran brethren. The Reformed and the Presbyterian world has done well also where there has been Confessional consciousness. We are much less optimistic about Western Anglicanism. We're not optimistic about Anabaptists either. It's not present with the charismatics, insofar as we've seen. Rome's out of the question.

Eleventh, Christ’s Prophetic ministry shows us our sin and Himself as our only Saviour and Advocate. He leads us to “Our Father.” Christ, as all the Gospel writers emphasize, offered Himself up a sacrifice to satisfy divine justice and to reconcile us to God. Christ ever lives to make effectual and everlasting intercession for us. As our Sovereign King, he converts us, subdues us to Himself, rules and defends us by Word and Sacrament—despite ourselves. We were just reading 1 Peter through Revelation today and we were reminded--again of the preserving and protecting ministry of our King.

Twelfth, he endured the curses of the Cross for us, undergoing the pains and miseries of hell and judgment for us, but to rise again in victory for us, to ascend to God the Father Almighty for us, to serve as our one and only Advocate and High Priest, and to return again to judge the living and the dead. He hath put all things under His feet for the sake of the Church, His body.

Thirteenth, we make our beginning by the effectual application of it to us by His Holy Spirit sometime in life, sometimes at baptism, sometimes later, in terms of the external sacrament, but always by His sovereign and loving hand, unilaterally, directly and invisibly. In such, by Word and Sacrament, we are convinced of our sin, enlightened by the Holy Spirit in the knowledge of Christ, are renewed in our wills, and are persuaded and enabled to believe in Christ Jesus. Being justified, we begin our new and regenerate lives in Him. And that's when the real war begins for those in the Church Militant...at war with the flesh (our flesh), the world and the devil.

Fourteenth, we are justified by faith alone and by the merit of Christ only, or faith without any works, by an act of God’s free grace, wherein our sins are pardoned, wherein we are accepted into the beloved and adopted, and for the righteousness of Christ reckoned to us. We dare not forget Romans and Galatians as we consider Christ’s discipline and instruction in this Gospel lection. If we do, we haven’t learned Romans or Galatians yet.

If we attempted to gather our marbles in one socks from the above observations, we might suggest this (imperfect) line of thinking as a summary. As sinners, we violate the law against covetousness. We distrust and are proud by nature. That’s our fallen DNA. But we are His children, justified by faith alone. Galatians teaches us that this is the canon, the rule, the benchmark for the divine peace upon the true Israel. We are in the way and are instructed about the glories of divine providence and the ways of the kingdom, putting God and His righteousness first, whether poor or rich, high or low, small or great. We are called to gratitude, assurance and confidence in God’s mercies and kindnesses. That starts when He converts and baptizes us in Christ. We stand in the way of the many redemptive promises. Let the war continue against the flesh (our flesh), the world, and the devil.


That war includes how we view food, clothes and externals; we get new eyes and begin ordering our lives and minds aright...this includes everything in nature.

We close with the Prayer with which we started, but with an adaptation from the lections.

The Collect.

KEEP, we beseech thee, O Lord, thy Church with thy perpetual mercy: and, because the frailty of man without thee cannot but fall, keep us ever by thy help from all things hurtful, and lead us to all things profitable to our salvation; grant that we, mindful of our justification by faith alone by Christ alone, may appreciate the fact that we have peace with Thee; spare us, good Lord, from false Gospellers and Counterfeiters who corrupt Thy kingdom Gospel and lead Thy Churches in that True Gospel of Romans and Galatians; grant us renewed appreciation and understanding of Thy universal providence; these things we beg through Jesus Christ our Lord. Amen.