Sept. 21, 25 Amos vs. Engels - Gebetsatelier Kevelaer

21.09.25 Amos - Engels - Prayer Studio Kevelaer

Sermon September 21, 2025

Dear reader,

Below I present different types of sermons or reflections on Bible texts:

A) Amos meets Friedrich Engels (a combination of different preaching forms)

B) A classic sermon or Bible study with verse-by-verse interpretation and explanation

C) Several short sermons based on the readings and the Gospel of September 21, 2025 : Narrative sermon, biographical sermon, dialogic sermon,

For family devotions and Bible study groups, I recommend B), and for people who still want to prepare their sermon for September 21, 2025, I suggest many ideas in the following, which may be adopted in part or in whole.

I particularly enjoyed the explanations of the fictitious meeting between the ancient prophet Amos and the later communist Friedrich Engels. 😊 .

I would appreciate your feedback and suggestions for improvement. Please send me an email:

TEXTS FROM KEVELAER WERNER JUNG E-MAIL. PLEASE CLICK HERE.

(A) Introduction to the sermon on Amos (8:4–7) meets Friedrich Engels,

Dear Prayer Studio friends and readers from all over the world,

Who was Friedrich Engels?

The year is 1830. In the streets of Elberfeld, now part of Wuppertal, live devout Christians who gather in house groups, promote Bible translations, and engage in revival and active charity. It is a center of Protestant renewal, from which the "Elberfeld Bible" will emerge, as well as many independent congregations, diaconal organizations, and Bible schools. Here, faith is not only preached but also lived out practically—at least by many.

But in the same Elberfeld, a young man also grew up who observed this pious milieu very closely: Friedrich Engels, born in Barmen in 1820, attended the humanistic Gymnasium in Elberfeld and experienced the contradictions firsthand: on the one hand, the Bible evenings and sermons, and on the other, the merciless exploitation of the workers by many of the same "Christian" entrepreneurs, including his own father. Engels would later write that it was precisely this hypocrisy—the discrepancy between religious belief and economic activity—that had a profound impact on him.

(More detailed information about Friedrich Engels can be found at the very bottom of this page).

Who was the prophet Amos?

Amos was neither a priest nor a respected scholar. He was a livestock farmer and sycamore grower from Tekoa, a small town in southern Judah. God called him north, to the prosperous northern kingdom of Israel. There he was to expose injustice—especially among the rich.

At the time of Amos (c. 760 BC), Israel was doing very well economically. There was luxury, trade, and political peace. But beneath the surface, there was great social injustice. The poor were systematically oppressed. Amos warns: This order will not last—God will judge.

Friedrich Engels and the prophet Amos now meet in various situations:

A1) Dialogic Sermon – Introduction: “If they had listened to Amos…”

Dear Prayer Studio friends and readers from all over the world,

Let us imagine an encounter that never happened – but might have changed history.

A young man from the 19th century stands before us, the son of a wealthy textile manufacturer from Wuppertal. His family is pious, faithful to the Bible, Calvinist. But in the weaving rooms of his hometown, he breathes not only the dust of cotton—but also the air of hypocrisy. Pious words, but exploited people. Evening prayers in the salon—starvation wages in the spinning mill. This young man's name is Friedrich Engels .

Let's imagine: In the midst of this tense atmosphere, where preaching takes place on Sundays and enslavement takes place on weekdays, a man with a ragged voice and sunburned skin suddenly appears from the south of Israel: Amos , the shepherd from Tekoa. He appears like a clap of thunder—unannounced, uninvited, but unmistakable. And he begins to speak. Not to the poor, but to the rich. Not to the Gentiles, but to the pious. Not with a friendly invitation, but with a divine accusation:

"I hate your festivals! I cannot stand the smell of your worship. Stop the noise of your songs. Let justice roll down like water, and righteousness like a never-ending stream." (Amos 5:21–24)

Engels listens to him – and nods. That's exactly what I experienced, he thinks. If that's what the gospel of the rich looks like – then I want a different gospel.

But Amos doesn't stop at the accusation. He calls for repentance. He puts justice back at the center. "Seek good, not evil, and you will live!" (Amos 5:14)

What if people in Wuppertal had listened to Amos back then?

If only the shepherd had believed—instead of just profit? Perhaps Friedrich Engels, along with Karl Marx, would never have sought the alternative in communism. Perhaps millions of people would not have been enslaved under an atheistic system born out of disappointment with the hypocrisy of the Church. Perhaps—yes perhaps—a merciful capitalism with just distribution, sustained by the Spirit of God, would have emerged.

But no one listened to Amos, even though the book of Amos appeared in the Bible readings. And so Engels had to develop a counter-model.

But today we hear both voices: that of the prophet Amos – and that of the disappointed Friedrich Engels. They confront each other. And anyone who listens closely will notice: Amos wins this dialogue. Not with ideology – but with truth. Not with power – but with justice. And perhaps also with a last spark of hope.

1 B) Dialogic sermon: “Wake up, you pious people – Amos speaks!”

Persons:

1) Amos, prophet of God, shepherd from Tekoa

Representatives of the pious upper class from Wuppertal in the 19th century (fictionally composed from statements of the milieu that shaped Engels)

2) Engels, listener and later critic

Narrator's voice (Ecclesiastes)

Scene: An industrial hall in Elberfeld. It's Sunday. Outside, bells are ringing. Inside, children and women are working on spinning machines. A "house father" is holding a Bible – but then Amos enters the scene.

Amos (sea):

You trample on the poor! You offer your sacrifices—but you exploit the weak. God abhors your singing. I am sick of it! (cf. Amos 5:11, 21–23)

Pious householder:

Who dares to speak like that in God's name? We are blessed! Our company is financing the new church pew and the kindergarten!

Amos (with raised hand):

You give ten percent—but you steal with the other ninety. Your alms are no substitute for justice. The righteous are persecuted, the poor are bribed, and justice is perverted in the city gate! (cf. Amos 5:10)

Engels (quietly):

I saw that as a child. Prayers at home—wages like those in prison. Your piety has taken away my faith.

House father (indignantly):

And what do you want, Prophet? That we close our factory? That the world becomes the same?

Amos (fest):

I desire that you honor God—not with your lips, but with your deeds! Stop hypocrisy. Let justice roll down like water, righteousness like a never-ending stream! (Amos 5:24)

House father:

But the poor have only themselves to blame. Those who pray will be helped. Sola fide – faith saves.

Amos:

Faith that does not bring righteousness is dead. You trample the heads of the weak into the dust, and son and father walk with the same servant! (Amos 2:7) And you call that fear of God?

Engels (sarcastically):

I would have believed you if you had treated your workers like brothers. Perhaps communism wouldn't have been necessary.

Amos (quieter, to Engels):

It is not God who has disappointed you – but those who misused his name.

House father (uncertain):

What should we do?

Amos:

Repent. Seek what is good, not evil—and you will live! (Amos 5:14)

Engels (thoughtfully):

If I had known you, Amos… perhaps my heart would not have become so bitter.

Narrator (Preacher):

Thus ends the dialogue. Amos speaks as he did back then—clearly, harshly, justly. Engels remains scarred—but not hopelessly. And the pious? They are called to change their lives.

What I want to learn from this text:

I never want to overlook the dangers of religious hypocrisy. I don't want to be among those who pray but simultaneously exploit. I want to hear Amos—before people like Engels turn away from God in disappointment. And I want to stand with those who have no voice—because God hears them.

A3) Biographical sermon: “When Friedrich Engels lost God – and Amos could have saved him”

Theme:

What happens when pious words and unjust actions coexist? A biographical investigation.

Bible text:

Amos 8:4–7 (focus), Luke 16:1–13, 2 Timothy 2:1–13

Dear Prayer Studio friends and readers worldwide,

Sometimes an entire century is decided by a single childhood experience. Friedrich Engels—co-founder of Marxism—grew up in a devout, Protestant-Pietist home in Wuppertal. But what he experienced there profoundly shaped him—and later contributed to his radical rejection of Christianity.

Engels saw how pious factory owners went to church—while simultaneously paying their workers poorly, exploiting their children, and having them preach on Sundays, while on weekdays, the law was perverted at the city gate. This is precisely what Amos denounced: "Hear this, you who trample on the poor and destroy the needy of the land!" (Amos 8:4)

These verses should have been preached in Elberfeld.

A boy who heard God’s name – and experienced silence

Engels' father read the Bible. He donated to the church. Yet his son later said bitterly: "I have come to know Protestantism as hypocrisy." (cf. Friedrich Engels, Correspondence). Note: This is not intended to be a one-sided negative portrayal of Protestantism or the Elberfeld spirituality. The hypocrisy criticized by Engels is unfortunately found in all churches, both past and present.

If we're honest, Amos wouldn't be welcome in some churches today. Too radical. Too uncomfortable. But his voice is God's voice: "I will never forget what you have done." (Amos 8:7)

A4 Narrative Sermon: “When Amos walked through the streets of Elberfeld”

It was a Sunday morning in 1838.

A young Friedrich sits on an uncomfortable church pew in Elberfeld. The sermon rushes past him. It's about morality, obedience, and order. But outside the church door, he knows what his family is really doing: children work in his father's spinning mill, 12 hours a day. Old women are fobbed off with alms while profits rise. And at home, they talk about Christ—and dividends.

Friedrich looks at the golden cross above the altar. A doubt grows in his heart. Not about God, but about the people who speak in his name.

Suddenly the door opens and a strange man enters.

He's wearing a coarse coat. Sand on his feet. And his voice is loud—too loud for this congregation:

“Hear this, you rich men of Elberfeld! You buy the poor for silver and the needy for a pair of sandals! You twist the measure; you deceive the scales! The Lord will not forget what you have done!” (cf. Amos 8:4–7)

It's Amos. The prophet from Israel. By a miracle, he now stands in this German church. The pastor is silent. The church elders blanch. Friedrich—only 18—stands up. For the first time, he hears that there are other Christians. Brave ones. Honest ones. Angry ones. And merciful ones.

Outside he meets Amos.

“You believe in God?” asks Friedrich.

"I believe in the one who makes righteousness flow like water," says Amos. "Not in pious words, but in righteous actions."

“But everyone I know just talks… and does nothing.”

“Then be the first to act differently.”

Later in the story

Engels grows up. He meets Marx. He reads the Bible – and puts it down. Too much hypocrisy. Too many sermons – too little justice.

But there is something that doesn't go away: Amos' voice. Jesus' parable of the unjust steward. And Paul's words to Timothy: "If we are unfaithful, he remains faithful."

Perhaps, Friedrich thinks, there is something greater than human systems.

The story ends open.

Engels dies – and God alone knows his heart.

But we—we can decide today: Do we listen to Amos? Do we manage what has been entrusted to us wisely? Do we remain faithful to Jesus, even when we doubt?

What I want to learn from this story

I don't want to be a follower in a comfortable church. I want to be an Amos person. Someone who stands up. Who speaks. Who lives righteousness. And someone who doesn't take away the faith of others—but gives it back.

What would have happened if Engels's circle of friends had not only prayed, but also truly listened to the words of the prophet Amos? If the pious had responded to the call to justice instead of drowning it out with piety?

Perhaps the young Engels would not have become the spiritual father of scientific socialism, but a passionate admonisher like Amos himself – for a true reconciliation of faith and justice.

This tension between faith and life, between justice and piety, remains relevant today. And it leads us right into the heart of Amos's message, which calls out:

“Hear this word, you who persecute the poor and oppress the lowly of the land!” (Amos 8:4)

Literature references:

¹ Friedrich Engels, The Condition of the Working Class in England (Leipzig: Otto Wigand, 1845), 34–36.

² Karl Marx, “Critique of Hegel’s Philosophy of Right”, German-French Yearbooks (1844), 71.

³ Friedrich Engels to Karl Marx, letter of 24 June 1868, in: MEW, Vol. 32, Berlin: Dietz, 1965, 187.

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B) Classic sermon with verse-by-verse interpretation: Topic: With a clear heart – Serving God in justice, wisdom and intercession

Bible texts for the sermon:

Amos 8:4–7, Luke 16:1–13 and 1 Timothy 2:1–8

Dear Prayer Studio friends and readers worldwide,

It's not an easy Sunday. Today's three readings confront us with harsh realities: economic injustice, unwise management of resources, the use of power and authority. But hidden within all of this lies a great treasure: God's call to a spiritually wise, responsible, and prayerful life—in the midst of this world. Today is not about moral perfection, but about spiritual maturity. About how we handle what has been entrusted to us.

First Reading: Amos 8:4–7 – “Hear this word, you who persecute the poor!”

The prophet Amos, a cattle rancher from Tekoa, raises his voice against the everyday greed: merchants who fret over the holidays because they finally want to cheat again. An economy that sells a pair of sandals to the poor. Scales are rigged, leftover grain is turned into money. It's the description of a system—not just an isolated act of misconduct.

The New Jerusalem Bible emphasizes here that Amos is not speaking in the temple, but at the city gates—where markets, businesses, and social interactions take place. His message: Faith in the God of Israel does not tolerate social exploitation.

In his interpretations of the Old Testament prophets, Martin Luther also warns against "piety with a full purse"—it is deceptive if the heart remains cold. Faith must be expressed in justice, especially in dealing with the poor.

The STAMPS Study Bible emphasizes that true piety is always demonstrated by treating the weak. In non-denominational churches, this text often serves as a starting point for social initiatives such as clothing banks, debt counseling, or "poor people's refrigerators."

Orthodox theologians, such as the Church Fathers Basil the Great and John Chrysostom, also warn: Wealth does not belong to the owner alone—it is meant to be distributed. Those who have more owe it to those in need.

Example: In an East German city, a Protestant congregation has established a weekly "barter and blessing exchange." Those who have much bring. Those who need, take. No control, no pressure—just justice in the spirit of Amos.

Now for the verse-by-verse interpretation: Amos, a prophet from the province

Who was Amos?

Verse 4: “Hear this word, you who persecute the poor and oppress the lowly of the land!”

Amos begins with a direct address. He doesn't say, "Dear brothers and sisters," but rather, "Listen!" This is a prophetic call—like a wake-up call.

"Persecuting the poor" here doesn't just mean laughing at them or mistreating them. It means systematically discriminating against them – through laws, prices, and debt.

"Oppressing the bowed down" refers to people who are already weak and down. Instead of supporting them, they are pushed down even further.

Amos doesn't cite isolated cases. He addresses entire professional groups and social classes—traders, civil servants, the wealthy. It's about structural injustice.

Verse 5: “You say, ‘When will the new moon be over, that we may sell grain, and the Sabbath, that we may open the storehouse?’”

Here Amos quotes the thoughts of the merchants – not literally, but symbolically.

The New Moon Festival was a legal day of rest. The Sabbath was also a holy day on which no work was allowed (cf. Exodus 20:10). But the merchants are just wondering: When will it finally be over? When will we be allowed to make money again?

This reflects their inner attitude: They observe the festivals – not out of faith, but out of compulsion. Their hearts are in business, not in God.

This hypocrisy is the opposite of true piety. Outwardly religious—inwardly greedy.

Verses 5b–6: “We will make the measure smaller and the silver weight greater; we will falsify the scales for deceit, to buy the poor with money, and the needy for a pair of sandals.”

Now Amos gets specific.

A "capacity measure" was a container for grain. If it was made smaller, the buyer received less than they paid for.

“Increasing the silver weight” means: asking for more money than the value justifies – in other words, a hidden price increase.

“Scale falsification” means deliberate manipulation of the weighing process – a direct fraud.

Amos accuses: "You exploit poverty." A person is sold into debt bondage for a pair of sandals. At that time, debtors could be sold as slaves to pay their debts (cf. 2 Kings 4:1). It was legal—but morally reprehensible.

Here we see: economics without justice becomes violence .

Verse 6b: “Even the waste of grain we turn into money.”

What this means is that traders don’t just sell good grain, but also what’s left over – dust, leftovers, mold.

They take every opportunity to make a profit – without regard for quality, health or justice.

This attitude demonstrates that it's no longer about providing for oneself, but only about profit. People are irrelevant.

Verse 7: “By the pride of Jacob the Lord has sworn: I will never forget any of their deeds.”

"The pride of Jacob" is a euphemism for God himself—the God of Israel. Amos uses this expression rarely, but emphatically. It is a solemn oath.

God swears: I see everything. I forget nothing. Your actions will have consequences.

In a culture where sacrifices, liturgy, and religious festivals dominated everyday life, this was a shock. Amos says: God doesn't look at your prayers—he looks at your scales. Your altar is false if your merchants cheat.

What this text can tell us today

Amos speaks to a world that is frighteningly similar to ours:

- economic success at the expense of the poor

- religious facade without a real heart

- Price manipulation, greed, exploitation

- Disinterest in the weak

The message is clear: God sees – and God does not remain silent.

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Gospel: Luke 16:1–13 – “You cannot serve God and mammon”

The parable of the unjust steward is confusing. A man deceives his master – and is praised for his wisdom? Jesus is provocative: He emphasizes not behavior, but determination.

The Elberfeld Study Bible points out that the steward is acting in an emergency. He has little time left—so he thinks ahead. Jesus indirectly urges his listeners: Be wise! Use your time and resources for the Kingdom of God.

Luther commented, “Mammon is a good servant but an evil master.” It’s about handling possessions in such a way that they serve—not rule.

The STAMPS Study Bible interprets this parable from a missionary perspective: Those who manage wisely invest not in luxury, but in people. Many non-denominational churches see this as a call to good stewardship: donations, projects, and evangelism with a vision.

In the Orthodox interpretation, such as that of Theophylact of Ohrid, it's about spiritual vigilance: The steward recognizes that his end is near – so too should the Christian always be prepared. Not with fear, but with wise love.

A concrete example: A businessman, deeply moved by this parable, canceled a major contract for weapons components and instead invested in an educational center for disadvantaged youth. "I cannot serve God and money," he said simply.

Now for the verse-by-verse interpretation of Luke’s text:

Luke 16:1 – Introduction to the parable

"A rich man had a steward. He was accused of squandering his wealth."

Jesus tells a parable. A parable is a short story that explains a deeper truth about God or life. The "rich man" here represents a landowner who has a lot of land, money, or goods. In those days, such people often employed a steward—that is, an employee who took care of money, contracts, supplies, and agreements. This steward is now accused of squandering his master's wealth—that is, of mishandling it or managing it dishonestly.

Luke 16:2 – The steward is held accountable

"Then he called him and said to him, 'What do I hear about you? Give an account of your management, for you can no longer be my manager.'"

The rich man now wants to know what's going on. He demands accountability – that means the manager must show exactly what he did, how he handled the money. This was common practice at the time: A manager had to present lists and figures if his conduct was questionable. At the same time, it becomes clear: He will be dismissed. His days in the service are numbered.

Luke 16:3 – The Steward’s Crisis

"Then the steward considered: What shall I do now that my master has taken away my management? I am not fit for hard labor, and I am ashamed to beg."

The man recognizes his situation. He's lost his job and has no alternatives. Physical labor—such as fieldwork—is too strenuous for him. And begging in public—he finds it embarrassing. In the society of that time, unemployment often meant poverty and exclusion. He's in a real crisis.

Luke 16:4 – The Idea

"I know what I will do to make people accept me into their homes once I am removed as manager."

Suddenly, an idea comes to him. He wants to behave now in such a way that others will help him later. "Taking them into their homes" means: He hopes that they will offer him a place after his release—as a thank you for what he will do for them now.

Luke 16:5 – The debtors come

“And he called to him his master’s debtors one by one, and asked the first, ‘How much do you owe my master?’”

The steward calls the people who owe his master something. They may have borrowed oil or wheat. In a debt-based society like that, this was common practice: people received goods on credit – with the promise to return them later or pay for them.

Luke 16:6 – The first forgiveness of debts

"He answered, 'A hundred barrels of oil.' Then he said to him, 'Take your bill, sit down quickly, and write fifty!'"

The debtor owes a lot of oil—about 3,000 liters. The trustee says: Half the IOU. That's a huge debt forgiveness. A IOU was an official document that recorded what someone owed. So the trustee isn't openly cheating here, but rather using his remaining power to curry favor with the debtors.

Luke 16:7 – The second remission of debts

"Then he asked another, 'How much do you owe?' He answered, 'A hundred sacks of wheat.' Then he said to him, 'Take your bill and write eighty!'"

Here, too, he reduces the debt—by 20%. The quantities are large: approximately 4,000 kilograms of wheat. This remission, too, is a generous gift—or a wise investment in his own future.

Luke 16:8a – Praise for wisdom

“And the master praised the unjust steward because he had acted wisely.”

Now the surprising thing happens: The rich man—the "master" in the story—praises the manager not for being honest, but for acting wisely. This means that the manager turned his predicament into a solution. He used the situation to prepare himself—even if his behavior was morally questionable.

Luke 16:8b – The children of this world

“The children of this world are wiser in their dealings with their own kind than the children of light.”

Jesus now comments himself. By "children of this world," he means people who think only in worldly terms. By "children of light," he means the believers who belong to God. Jesus says: "Worldly people" are sometimes more alert, courageous, and wise in their actions than believers—even though they have a much greater treasure (the Kingdom of God) before them.

Luke 16:9 – Friends with Mammon

“I tell you, make friends with the unrighteous mammon, so that when it is over, you may be welcomed into the eternal dwellings.”

Mammon is an ancient word for money or wealth—often with connotations of greed and injustice. Jesus means: Use your money in a way that benefits others. Give generously, help people—then your wealth will not condemn you, but will open doors for you. "Eternal dwellings" is a picture of heaven or God's presence.

Luke 16:10 – Faithfulness in small things

“He who is faithful in the smallest things is also faithful in the great, and he who does wrong in the smallest things is also faithful in the great.”

Jesus explains a principle: Character is first revealed in small things. Those who are faithful with little money, responsibility, or power will also be faithful with more. And conversely: Those who are unreliable even in small things should not be entrusted with large tasks.

Luke 16:11 – The True Good

“If you have not been trustworthy in handling the unrighteous mammon, who will entrust you with the true wealth?”

Jesus poses a question: If you don't handle material possessions—the "unrighteous mammon"—well, how will you handle spiritual treasures? "True wealth" here means God's truth, his presence, spiritual gifts.

Luke 16:12 – Dealing with other people’s property

“And if you have not been faithful in dealing with another’s property, who will give you yours?”

Here, too, it's about responsibility. Everything we have—money, possessions, time—is borrowed from God. If we mistreat what has only been entrusted to us, how can we expect God to give us his treasures?

Luke 16:13 – Two gentlemen

"No slave can serve two masters; he will either hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and mammon."

Jesus concludes with a clear decision. A person cannot be faithful to two masters at the same time—especially when their values conflict. God and money demand very different lifestyles. One can only truly serve one.

Second Reading: 1 Tim 2:1–8 – “I urge supplications, prayers, intercessions, and thanksgiving for all people.”

Paul calls for universal prayer: for rulers, for all people—so that we can live in peace, justice, and piety. Here, prayer becomes a political force—not through protest, but through intercession.

The Stuttgart Declaration Bible notes: Prayer for those in political positions of responsibility is not an approval of their policies, but an expression of hope that God's will be done in all areas of life.

In his Table Talks, Luther demands: “Whoever does not pray for his superiors sins against the fourth commandment.” It is our Christian duty not to complain, but to pray – and then to act wisely.

The STAMPS Study Bible also emphasizes: Political prayer is not a passive stance, but spiritual activism. Many non-denominational churches hold weekly prayer times for rulers—in both dictatorships and democracies.

The Orthodox liturgy has established intercessions for "our fathers, the authorities, and the military." These prayers are more than formal—they are an expression of the belief that God guides history.

Example: In Rwanda, the path to reconciliation after the genocide began not with politics, but with ecumenical prayer—Catholic, Protestant, Charismatic, Orthodox. What people couldn't do, prayer moved.

Now for the verse-by-verse interpretation of the text from the letter to Timothy

Background to the text of 1 Timothy

The First Epistle to Timothy was probably written around 100 AD, possibly not directly by Paul himself, but in his name—this was common practice at the time and was not considered deception. The recipient is Timothy, a close associate of Paul. Timothy was in Ephesus, a large city in Asia Minor (present-day Turkey), where there was a fledgling Christian community. There were tensions with authorities, with other religions, and within the community. This passage shows that prayer and responsibility belong together—even in difficult circumstances.

Verse 1: “Above all, I urge supplications and prayers, intercessions and thanksgiving for all people.”

The author begins with an urgent plea: Pray! Not just for yourselves, but for all people.

To ask means to present specific requests to God.

Prayer encompasses the entire conversation with God – praise, petition, complaint.

Intercession means praying for other people – not selfishly, but in solidarity.

Thanksgiving means thanking God for what he does and who he is.

Prayer should be comprehensive—not narrow, not partisan. In a time when Christians were persecuted or viewed with suspicion, this was revolutionary.

Verse 2: “For the rulers and for all who exercise authority, so that we may live peacefully and quietly in all godliness and uprightness.”

Now it's getting more specific: Christians are even supposed to pray for those in power. At that time, this meant, for example, the Roman emperor or local governors—often not friends of Christians.

Exercising power means taking responsibility for laws, security and order.

Piety means living in relationship with God – prayerfully, respectfully, honestly.

Righteousness is an old word for honest, righteous behavior – that is, morally good.

The goal: The community should be able to live in peace. No riots, no political agitation—just spiritual life in the midst of everyday life.

Verse 3: “This is right and acceptable in the sight of God our Savior.”

Pleasing means: God likes it. It is in accordance with his will.

God, our Savior – here God is presented as the one who saves, liberates, and helps. Not a distant God, but a healing God.

The statement: Those who pray—especially for others—live in a way that God approves. It is not just piety, but a genuine participation in shaping the world.

Verse 4: “He desires all people to be saved and to come to the knowledge of the truth.”

This sentence is central. God's will applies to all people—not just Jews, not just Christians, not just pious people.

To be saved means to have eternal life, to be free from guilt and separation.

Knowledge of the truth means: recognizing Jesus Christ as truth, living in relationship with him.

This is a universal claim. God's heart beats for all humanity—and therefore Christians should pray for everyone.

Verse 5: “For there is one God, and one mediator between God and men, the man Christ Jesus.”

Here the basis is explained: There is one God, not many.

And there is a mediator—someone who mediates between two sides. Jesus is this mediator.

The fact that it says "the man Christ Jesus" emphasizes his humanity. He was not an abstract spirit, but truly lived, suffered, and died.

The verse reminds us that prayer makes sense – because there is someone who stands between God and us.

Verse 6: “Who gave himself as a ransom for all, a testimony at the appointed time.”

Ransom was a term from the world of slavery: those who were imprisoned could be bought free with money.

Jesus gave himself up—voluntarily. His death was not an accident, but an act of redemption.

For everyone – again it is emphasized: no one is excluded.

Testimony means: What God is doing for us has become publicly visible.

Predestined time means: not by chance, but at the right moment – according to God’s plan.

Verse 7: “Of which I was appointed a preacher and apostle—I speak the truth and do not lie—a teacher of the Gentiles in faith and truth.”

Now the author talks about himself.

A proclaimer means someone who spreads the message.

An apostle is a messenger with authority – one who not only speaks, but has a mission.

Teacher of the nations means: not only for Jews, but for all nations.

Faith and truth belong together – faith in Christ is not an illusion, but truth with content.

The insertion "I speak the truth and do not lie" shows that the author has to defend himself. There was evidently distrust of his authority.

Verse 8: “I want men everywhere to lift up their hands in purity when they pray, without anger or strife.”

Finally, it is about the attitude during prayer.

Raising hands was a common prayer posture in Judaism – open, toward God.

In purity means: with a clear heart – no sin, no hypocrisy.

Free from anger and strife: Those who pray should live in reconciliation. Bitterness and anger block conversation with God.

Thematic connection of the three readings

The texts show a strong internal connection:

Amos calls for justice in economic and social life.

Jesus urges wise stewardship – both materially and spiritually.

Paul reminds us that intercession is a spiritual mandate for all people and at the same time enables us to fulfill the demands of Amos and Jesus; those who pray for the poor cannot exploit them, and those who pray for wisdom can also learn wise strategies.

Together they say: Whoever wants to serve God must act justly, manage wisely and pray for others.

What I want to learn from these Bible texts

I want to become alert to injustice – not just theoretically, but concretely in my everyday life at school, at work, and in my family.

I want to learn to use wisely what God has entrusted to me—time, money, influence.

And I will not stop praying for those who bear responsibility – even if I do not understand or agree with their decisions.

For I cannot serve God and at the same time serve money. But I can serve God—through justice, wisdom, and intercession.

🙏 Intercessions

1. We pray for all who suffer from economic exploitation – that justice may grow and hearts may be transformed.

2. We pray for decision-makers in politics, church and business – that they act wisely, humbly and justly.

3. We pray for all Christians – that they will use their possessions and time responsibly.

4. We pray for countries at war – especially in Africa, Eastern Europe and the Middle East – that paths to peace may be found.

5. We pray for young people growing up in a system without prospects – that they will be seen and supported.

6. We pray for our congregations – that they may speak prophetically, act mercifully, and grow in trust through prayer.

7. We pray for ourselves – that we may serve God faithfully and be free from mammon.

📚 References:

1. Bibleserver. https://www.bibleserver.de

2. Bible texts according to: Vatican News. "Gospel of the Day, September 21, 2025." https://www.vaticannews.va

3. Bonhoeffer, Dietrich. Resistance and Submission. Munich: Chr. Kaiser, 1994.

4. Charity in Truth. Encyclical of Benedict XVI, 2009.

5. Elberfeld Study Bible. Wuppertal: R. Brockhaus Verlag, 2023.

6. Engels, Friedrich. The Condition of the Working Class in England. Leipzig: Otto Wigand, 1845.

7. Engels, Friedrich to Karl Marx, letter of 24 June 1868, in: MEW, Vol. 32, Berlin: Dietz, 1965, 187.

8. Evangelical Hymnal. Nos. 420–424: Prayers for the Authorities.

9. Catechism of the Catholic Church. Munich: Pattloch, 1993. https://www.bibleserver.com/EU

10. Luther, Martin. Table Talks. Weimar: Böhlau, 1912.

11. Luther, Martin. WA 10/I/1, 173ff.

12. Marx, Karl. “Critique of Hegel’s Philosophy of Right,” German-French Yearbooks (1844), 71.

13. New Jerusalem Bible. Düsseldorf: Patmos, 1985.

14. Orthodox Book of Hours. Göttingen: Klosterbuchverlag, 2014.

15. SCHOTT Missal. https://schott.erzabtei-beuron.de

16. STAMPS-Studienbibel. Life Publishers, Springfield, MO, 2006.

17th Stuttgart Declaration Bible. Stuttgart: German Bible Society, 2007.

18. Theophylact of Ohrid. Interpretation of the Gospels. Orthodox Study Center, Freiburg, 2008.

19. Vatican News. Daily Gospel of September 21, 2025. https://www.vaticannews.va/de/evangelium-des-tages.html

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C I will now present various sermon variants, all based on the Bible texts of September 21, 2025, namely – Amos 8:4–10, Luke 16:1–13 and 1 Timothy 2:1–8:

1. Dialogic Sermon

2. Biographical Sermon

3. Narrative Sermon

4. Iconographic Sermon

Here is the dialogic sermon for the 21st Sunday in Ordinary Time (September 21, 2025) based on the Bible texts Amos 8:4–10, Luke 16:1–13, and 1 Timothy 2:1–8 – designed as a conversation between two people, theologically sound, in simple, natural language, and with clear references to the three Bible passages:

Topic: God or Mammon? A conversation about justice, wisdom, and prayer

Persons:

Miriam – a thoughtful Christian, committed to social work

Thomas – a theologian and church leader, open to critical questions

Location: A church room after the service, with a cup of tea

Miriam:

Thomas, I'm honestly a little confused. The readings today were powerful—but also difficult to digest. First Amos, then that strange parable of the steward, and finally the letter to Timothy. What am I supposed to do with all this?

Thomas:

I understand that well. Amos isn't a soft-spoken prophet. And Jesus' story of the dishonest steward seems almost provocative. But perhaps we can sense together what these texts are trying to tell us today.

Miriam:

Let's start with Amos. This outcry against social injustice – it struck me. "They sell to the poor for a pair of sandals," he says. That's unbelievable.

Thomas:

Yes, Amos was a prophet from the provinces. And he spoke in a time of economic prosperity—but the poor were systematically exploited. Smaller measures, manipulated weights, debt bondage. A system that only screamed profit.

Miriam:

That sounds so... relevant today. I think of global exploitation, minimum wage discussions, even supermarket prices. And Amos says, "I won't forget any of these acts."

Thomas:

God's justice isn't just a pious idea. It has to do with our daily interactions—with money, with people, with power. Therefore, the parable in the Gospel is no coincidence.

Miriam:

But that's precisely what I find so irritating. Jesus praises a fraudster who forges IOUs—he can't be serious, can he?

Thomas:

It's a parable—not a guide to deceit. Jesus doesn't praise dishonesty, but wisdom. The manager realizes: I have little time—so I'll use it wisely to win people over. And Jesus asks: Why are the children of light often so hesitant?

Miriam:

Do you think it's about spiritual alertness?

Thomas:

Exactly. The steward recognizes: I must act now. And that's the question for us: How do we handle what has been entrusted to us—money, time, relationships? Do we use it for the Kingdom of God—or do we withhold it?

Miriam:

And then this climax at the end: "You cannot serve God and money." That's pretty harsh. Is it really that black and white?

Thomas:

Jesus speaks clearly here. Mammon—that is, money, possessions, status—seeks to bind us. God calls us to freedom. We must choose: Do we serve eternal value with our lives—or fleeting profit?

Miriam:

And how does the letter to Timothy fit into this?

Thomas:

Paul, or the author in his name, calls for intercession—for all people, even for those in power. This is spiritual responsibility: praying for peace, for order, for a society in which faith and justice can be lived.

Miriam:

That moved me. Not just complaining about politicians—but praying for them. Because God wants everyone to be saved.

Thomas:

Exactly. The gospel is universal. And so should our prayers be. Imagine what would happen if Christians around the world stopped blaspheming and started praying. Not out of naivety, but out of hope.

Miriam:

This brings it all together: Amos calls for justice, Jesus calls for wise living, and Paul calls for intercession.

Thomas:

Yes. And we are invited to respond with our heads, hearts, and hands:

To act justly, to administer wisely, to pray faithfully.

Miriam:

Do you know what I'm taking with me today?

I want to live consciously. Not perfectly. But honestly.

And maybe I'll just start including a politician in my prayers tomorrow morning instead of just cursing the news.

Thomas (smiles):

That would be a prophetic beginning. Amos would be proud of you.

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Here is the biographical sermon for the 21st Sunday in Ordinary Time (September 21, 2025) based on the texts Amos 8:4–10, Luke 16:1–13, and 1 Timothy 2:1–8 – told from the perspective of a fictitious but realistically portrayed person whose life is challenged and transformed by these biblical texts:

Topic: Live justly. Decide wisely. Remain prayerful.

Biographical sermon – told from the perspective of Jakob A., entrepreneur and Christian

My name is Jakob. I'm 54 years old. I've been managing a medium-sized company in the region for over 20 years. I used to say I'm an honest businessman. And yet... God once pulled the mask off my face—with a few Bible verses.

It was about ten years ago, a Sunday like many others. I was sitting in church. The Gospel was Luke 16 – the parable of the unjust steward. I never liked that story. A guy who cheats – and Jesus praises him? I didn't understand it. I shrugged my shoulders, as I often did. And then the preacher came up with a sentence that stuck with me: "It's not about honesty, but about determination. The man knew: My time is short. And he acted."

This sentence hit me to the core. I was full of worries at the time. The orders were going well, but inside I was empty. I was managing my life—but I wasn't living anymore.

Amos then completely shocked me.

The following week, I happened to be reading Amos 8—one of those prophets you usually skip over. "They sell the poor for a pair of sandals." "They falsify the scales." I swallowed. I had never cheated. But I had looked the other way. When my purchasing team negotiated bargain prices from the Far East, I didn't ask: Who actually sews this?

When we covered overtime with unpaid internships, I told myself it was a good experience for the young people.

Amos wrote directly in my heart: “God will not forget any of these deeds.”

I was ashamed. And I began to pray—new, different, honest.

Then came the third text: 1 Timothy 2. “I urge you to pray for everyone—for those in power, for those in positions of responsibility.”

I was someone with responsibility myself. And I had never prayed for a politician. I had grumbled, cursed, joked. But never prayed.

So I started doing that. Every morning: a prayer for one of my business partners. A prayer for a minister. A prayer for my employees.

And then something happened.

My decisions became different.

I terminated two major contracts that indicated child labor. I restructured our entire supply chain.

It cost money.

But I slept better.

And I became calmer inside.

Luke's parable became my standard.

I learned: It’s not what I own that counts – but what I use it for.

I began investing a portion of our annual profits in educational projects.

I wasn't a hero. I was still a businessman.

But I became freer.

Today I read these three texts with a single thought in my heart:

God does not call me to piety without effect.

He calls me to justice, to wise administration, and to intercession.

Not out of compulsion – but because he wants the best for me.

I am not a prophet. Not an apostle. Not a martyr.

But I am a Christian!!!

And I want to be – also in accounting, in purchasing, in the office.

Maybe you don't need a corporate restructuring. Maybe you just need a fresh start, small.

A fair word. A conscious decision.

An honest prayer – for someone you don’t like.

Or the courage to stop idolizing Mammon.

If you do this, you will experience what I experienced:

God takes your small steps seriously.

And he makes a path out of it.

A path to the light.

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Here follows a narrative sermon for the 21st Sunday in Ordinary Time (September 21, 2025), based on Amos 8:4–10, Luke 16:1–13, and 1 Timothy 2:1–8 – in the form of a coherent, vivid narrative that brings the biblical message to life through action, dialogue, and atmosphere:

Topic: The Hour of Decision: A Narrative Sermon

It was early morning in the small town. The sun was still low, and fog lay over the streets. Jacob, an elderly grain merchant, sat in his warehouse, leafing through old ledgers: invoices, delivery notes, promissory notes. He was known for his efficiency—and his toughness.

People whispered about him. "Anyone who buys from Jacob has to be careful. The scales always tip in his favor."

But no one could prove anything against him. Everything was... legal. Somehow.

Jacob was proud. And yet, for several nights, he had been sleeping poorly. Something had stirred within him. It had to do with the old preacher who had spoken in the marketplace last week. An inconspicuous man who had read from a scroll:

“Listen, you who oppress the poor…

You falsify the capacity measure, you sell people for a pair of sandals…

The Lord will not forget any of your deeds.”

Jacob listened as one listens to thunder. He didn't agree, but he was moved. The text stuck with him.

Then, that morning, an old acquaintance entered: Reuben. A quiet man, once a merchant himself, now a simple worshiper.

"Jacob," said Reuben, "I don't know why I'm here today. But I felt I should tell you something. You have responsibility. You can do good. Perhaps it's time to give God an account."

Jacob remained silent. "Accountability"—that sounded like a reckoning. After the Gospel he had heard in church months ago:

A rich man fires his manager. The manager is in dire straits – and makes bold decisions to secure his future.

"I've built my whole life on having," Jacob thought. "But if I had to leave today, what would remain?"

He opened the drawer. He pulled out old promissory notes. He saw the names: Martha—the widow with five children. Eli—who had once pawned his donkey for a sack of grain. Jacob swallowed.

In the afternoon, he left. He went from house to house. He tore up the papers. "Debt forgiven," he said. "We're starting over."

People stared at him. They thought he'd gone crazy. Or sick.

But something in Jacob's heart had healed.

That evening, he sat alone on the bench in front of his house. The sky turned pink. Birds returned to the trees. And he remembered a verse from Timothy that he had recently read at Reuben's:

“God wants all people to be saved...

He is the one mediator—Christ Jesus, who gave himself for all.”

Jacob smiled. For the first time in years.

He prayed.

Not for more profit. Not against the competition.

But for his city. For Martha. For Eli. For himself.

Because he understood: Time is short. And the opportunity is now.

If God forgives, I also want to forgive.

If Christ has given himself, I too will no longer hold on.

When the Kingdom of God begins, it won't come at some point in the future, but today. On this street. In this city.

This is how a tough trader became a silent prayer.

And his name was mentioned again – in the market, in the streets.

But this time people said, “He surprised us.

He acted differently.

He began to believe in the light.”

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Here follows the iconographic sermon variant for the 21st Sunday in Ordinary Time (September 21, 2025), based on Amos 8:4–10, Luke 16:1–13, and 1 Timothy 2:1–8 – in the form of a detailed, introspective pictorial composition in the style of the old masters:

Theme: The moment of truth – an iconographic image in three levels

The painting – description and spiritual interpretation

Let's imagine a large-format oil painting, baroque in its depth, iconographic in its symbolism, divided into three levels—each representing one of today's biblical texts. The light comes not from outside, but from within. It is the light of truth that permeates everything.

1st level bottom left: Amos calls to the heart of the city

In a dusty alley, at the edge of an oriental bazaar, stands a prophet. It is Amos. He wears a coarse robe, a scroll in his hand. His finger points toward a group of wealthy merchants handling silver coins and sacks of grain.

The scales on the table are crooked—clearly rigged. An empty sack is ripped open, the grain falls to the ground, but no one bends down to pick it up. In the background, we see an impoverished man being sold for a pair of sandals—an allusion to Amos 8:6.

Amos isn't angry, but serious. His face reveals God's disappointment. Hovering in the air—almost transparently—is the sentence: "The Lord has sworn: I will never forget any of these deeds."

This scene confronts us. It asks: Where are we cheating—openly or covertly? What is our balance worth?

2nd level top right: The wise administrator in the hour of decision

This scene is brighter. A man—the steward from Luke 16—sits at a table, before him two debtors with papers. One hastily writes "50" instead of "100," the other "80" instead of "100." Their faces are tense, but not panicked.

Interestingly, there's a large sundial in the background. The shadow moves quickly – it's late. The caretaker looks to the side, almost questioningly. An inscription hovers above him: "The children of this world are wiser than the children of light."

And very faintly—almost invisibly—another man can be seen. Christ himself, in simple white. There's no judgment in his eyes, but a call to wisdom: "Make friends with unrighteous mammon."

This scene poses the question: How do we deal with our last chances? Do we choose courageously or comfortably?

3. Level central and elevated: The prayer of peace – Timothy’s vision

At the very top of the picture, a quiet room is depicted. A simple place, almost like a chapel. Men stand there with raised hands—they are praying. No posing, no show. Peace rests on their faces.

A light shines from above onto a figure in the center: Christ – not on the cross, but as mediator, blessing, his hands open. A shining heart grows in his chest. Words from the Epistle to Timothy hover around him: "One is God, one is mediator: the man Christ Jesus."

Far away on the horizon, you can see a city—peaceful, quiet, undisturbed. Just as Paul describes it in his letter. "So that we may live in all godliness and integrity."

This scene raises the question: What is our source of hope? Do we pray only for ourselves—or for everyone?

Overall expression of the picture

The image is not a moral finger-pointing, but a mirror. It shows three people—Amos, the steward, and the prayer—as three possible attitudes toward God's truth:

The prophetic indictment against injustice

The wise decision in the crisis

The silent prayer for the salvation of all

In the center of the image —above all—flows from Christ's heart, a fine golden ribbon. It connects Amos to the steward, and the steward to the worshipers. An invisible line of grace. A sign: God does not forget—but he forgives when we repent.

This image invites contemplation, remorse – and decision.

Because all three scenes don’t happen “back then,” but today – in your city, in your office, in your family.

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Here follows the biographical sermon variant for the 21st Sunday in Ordinary Time (September 21, 2025), based on Amos 8:4–7, Luke 16:1–13, and 1 Timothy 2:1–8—presented using the life story of a fictional but realistic person. The sermon unfolds narratively, yet is deeply connected to the biblical texts and their theological significance.

Topic: Decisions in the shadow of eternity – the life of Lea R.

Dear Prayer Studio friends and readers worldwide

Today I would like to tell you the story of a woman. Her name is Lea R. She is 52 years old, lives in a major German city, and has worked for many years as a division manager in a retail company. Her story powerfully touches on this Sunday's three Bible passages—and thus also on our own life journey.

A life with uneven scales (Amos 8:4–7)

Lea wasn't always a manager. Her parents owned a small grocery store. Even as a child, she had witnessed how strictly her mother watched the scales. "We weigh ourselves honestly—it's our pride," she often said. But later, in the world of large corporations, this became more difficult.

When she became department head, she noticed how often figures were falsified. Budgets were manipulated. Discounts were concealed with hidden price increases. Lea remained silent at first. Then she joined in. It was "standard practice in the industry."

But one day, she read the text from Amos 8 in an email from a church initiative for a just economy. The words struck her deeply: "You falsify the scales for deception. You sell a person for a pair of sandals." That was her mirror. And she realized: Even in the modern world, there are skewed scales. Not only in money, but also in our dealings with people.

The Turning Point – Inspired by the Wise Steward (Luke 16:1–13)

Lea became ill. Nothing dramatic—but enough to disrupt her daily routine. In rehab, she met a pastor who happened to be talking about Luke 16: the story of the steward who uses his last opportunity to do good.

The phrase "Make friends with unjust mammon" stuck with Lea. For the first time, she asked herself: What have I done with the money entrusted to me—for others?

When she returned, she took action. First on a small scale: fair wages in her department. Then on a larger scale: she initiated a project in which her company donated surplus food to social institutions. She was ridiculed. Then respected. Finally, honored.

She understood: God doesn't like trickery. But he honors wise repentance.

The power of prayer – and reconciliation (1 Timothy 2:1–8)

But the greatest change didn't happen externally, but internally. Lea began to pray. Daily. And that changed her heart.

She prayed for her superiors—not out of duty, but out of love. For the people who had wronged her. For politicians she distrusted. And she prayed with her hands raised—as Paul describes it—"free from anger and strife."

In an interview, she later said: "Through prayer, I learned that there is only one God—and only one mediator who sees us all: Jesus Christ. And he didn't condemn me, but called me back."

What we can learn from Lea R.

Lea's path isn't spectacular. But it's profound. Because it shows:

That we live in a system in which the balance is often wrong.

That we still have a choice – even late.

That prayer is not otherworldly, but world-changing.

That God doesn't ask how perfect we were, but whether we want to return.

What I want to learn from this:

I want to have the courage to check my own “scales.”

I want to use what has been entrusted to me wisely – not just money, but also influence, words, and relationships.

I want to pray – not just for my concerns, but for all people.

I want to recognize that Christ is the only mediator – even in the tensions of this time.

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Here follows a narrative sermon variant for the 21st Sunday in Ordinary Time (September 21, 2025), based on Amos 8:4–7, Luke 16:1–13, and 1 Timothy 2:1–8. This form does not tell a single biography, but rather unfolds the biblical messages in a continuous story that brings the theological content to life in a narrative arc of suspense.

Topic: The scales, the book and the prayer

Dear Prayer Studio friends and readers worldwide

Once upon a time, there was an old trading house on the outskirts of a bustling city. Three rooms dominated this house—but no one paid attention to their significance. Until one day, a young apprentice named Elias was sent there to study "the essence of a just life."

Room 1: The Slanted Scale

The first room was a warehouse full of old measuring instruments. A large beam balance stood in the center. "These balances," said the manager, "are from the days of the prophet Amos."

Elijah approached. The weights were uneven. The right bowl hung lower and lower. The manager explained: "In the past, grain was sold. But many also sold people—for a pair of shoes. The rich manipulated the measurements so the poor received less. And God? God saw it."

A note hung on the wall:

“By the pride of Jacob the Lord has sworn: I will never forget any of their deeds.”

Elias was shocked. And he knew: justice doesn't begin with grand gestures—but with honest scales.

Room 2: The torn debt book

The second room was full of shelves. On each one lay a debt ledger. A thick layer of dust covered them. The old bookkeeper took one out and said, "Do you know the steward from Luke 16? He knew his end was near. And he acted."

Elias opened the book. It was full of numbers—indebted oil, wheat, debt burdens.

"But do you see these cracks in the paper?" asked the old man. "The manager started cutting back. Reducing debts. He wasn't perfect—but he was smart. He was thinking about tomorrow, not just today."

Elijah asked, "Was that deception?" The old man replied, "It was mercy in the last hour. And Jesus' praise was not for deception—but for foresight."

Another sign was on the door:

“Make friends with the unrighteous mammon, so that you may be welcomed into the eternal dwellings.”

Elias remained silent. And realized: wealth is a means, not the end.

Room 3: Raised Hands

The third room was empty. Only a chair in the middle. And on the wall, a painting: a man with raised hands. Behind it, many faces—rulers, the sick, the poor, refugees.

“This,” said a woman who suddenly appeared, “is the room of prayer.”

Elijah sat down. The woman read from an ancient manuscript: "I want men everywhere to raise their hands in purity when praying, free from anger and strife."

"Those who pray," she said, "are never powerless. For prayer creates space for grace—even in politics, even in conflict. Paul prayed for the emperors—and for the truth. And you?"

Elijah closed his eyes. And he prayed. For the first time, not for himself. But for the world.

Three rooms – one path

When Elias left the trading house, he took three things with him:

A piece of scales – a reminder of justice.

A torn promissory note – as a sign of mercy.

And a small prayer book – for the quiet hours.

He had understood: The path with God is not a theological construct. Rather, it is a daily journey between the scales, guilt, and prayer.

What I want to learn from this:

I want to consciously look at where unfair balances prevail today – in the economy, in dealing with people, in our hearts.

I don't want to wait until the debt book overwhelms me – I want to walk the paths of grace now.

And I will pray – with raised hands, free from anger, looking at everyone: those who suffer, those who lead, those who are strangers to me.

For there is one God, and one mediator between God and men, Christ Jesus. (1 Tim 2:5)

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Here follows another iconographic sermon variant on the Bible texts from the 21st Sunday in Ordinary Time (September 21, 2025): Amos 8:4–7, Luke 16:1–13 and 1 Timothy 2:1–8.

This sermon format treats the three texts as spiritual images—like classical icons or altarpieces—and interprets them with the help of symbols, light, colors, and the posture of the people depicted. The theological statements are thus translated into spiritually contemplative imagery.

Topic: Three images before the throne of God

Dear Prayer Studio friends and readers worldwide

Imagine a large, luminous triptych altarpiece—a three-paneled painting radiating in the morning light. Three scenes are visible, each a separate window to truth—and yet together they tell a single story: God's longing for justice, wisdom, and prayer.

Panel 1: The bent scales (Amos 8:4–7)

In the first panel, we see a gloomy market scene. It's hot, dust lies over people's faces. In the center: a wooden table with an antique balance. But the balance is visibly bent. On one side, a heavy weight—on the other, grain that weighs too little. The traders laugh, the poor bow their heads.

Above them, the sky darkens. Not a harsh thunderstorm—but a silent, divine judgment. A hand writes in the air above the scene: "I will never forget any of their deeds."

An inconspicuous beggar in the margin of the picture isn't looking at the scales—but upwards. His gaze pierces the injustice. He still believes in God's intervention.

Symbolism:

The scales represent divine measure. They are bent—like our standards.

The light does not come from below – but falls from above, through a gap in the clouds.

Amos is not depicted – but his voice permeates the image, as a prophetic warning to us.

Panel 2: The Debt Manager (Luke 16:1–13)

The second scene resembles an oriental office. Books, scrolls, oil lamps. In the center sits the administrator—a young man with a thoughtful expression. In his hand, he holds two promissory notes. One still bears the number "100"—the other is already overwritten: "50."

In the background, his master peers out of an archway with his arms crossed. His face is not anger, but almost a grin. Next to the bailiff stand two debtors—both with downcast eyes, but one with tears in his eyes.

At the top of the picture, in golden letters: “The children of this world are wiser than the children of light.”

Symbolism:

The colors are warm, almost golden—but with a dark undertone. It's not about moral purity, but rather a clever twist.

The lamp in the background is still lit—but it's flickering. Time is short.

The open book represents God’s memory – and what we write in it.

An iconographic point:

In the shadow, almost invisible, one can see the hint of a cross – the actual “debt cancellation” takes place elsewhere.

Panel 3: The raised hands (1 Tim 2:1–8)

On the third panel, the scene opens up to heaven. Men and women stand in silent devotion, their hands raised, their faces open. One prays alone in a dark room. Another stands in the middle of a square. A third prays in front of a government building. All are praying. For others. Not for themselves.

At the top of this icon floats a golden medallion with the figure of the Mediator: Jesus Christ, blessing, with outstretched hand, pierced but alive.

Below, in fine print: "One is God. One is the mediator between God and men."

Symbolism:

The colors change to light blue and gold tones – the light penetrates the world.

The hands are depicted in different ways—open, blessing, pleading. No two poses are alike.

No walls separate people – prayer connects them across all borders.

One picture – three windows

When all three panels are closed, a common center emerges: the invisible eye of God that sees through all time.

The first panel warns: Justice begins with small decisions.

The second panel demands: Use your time wisely – not for yourself, but for others.

The third panel invites you to pray – not just with words, but with raised hands and a purified heart.

This sermon isn't meant to be a painting on the wall. It's meant to be a picture within you. As you pray today, ask yourself:

Which scale do you carry with you?

What IOUs could you let go of?

And for whom do you raise your hands today?

What I want to learn from this:

I want to become more sensitive to the injustice hidden in structures – and to accuse them silently.

I want to use the time entrusted to me wisely, even if I have made mistakes – because God loves repentance.

And I want to be a person of prayer – not in retreat, but in the midst of this world.

For each of these three spaces is a part of the great icon of God: scales, book of debts and prayer – connected by grace

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Further interesting, more concrete information about Friedrich Engels

(see sermons above)

Friedrich Engels was born on November 28, 1820, in Barmen, now part of Wuppertal. He grew up in a strictly Pietistic, Protestant entrepreneurial family. His father, Friedrich Engels Sr., was a devout Calvinist and co-owner of the textile company Ermen & Engels. His parents' home was characterized by strict piety, Bible reading, and an ethos of duty that applied both to the family and the business.

This religious upbringing stood in striking contrast to Engels's experiences in the world of industry and business. Even as a young man, he noticed the discrepancy between Christian teachings and the behavior of many pious entrepreneurs, including his father. He was particularly irritated by the way in which strictly religious circles often spoke of charity while simultaneously exploiting workers.

Friedrich Engels clearly describes his alienation from religion in letters and autobiographical notes. In 1892, he wrote retrospectively about his youth: "The house was filled with piety, but I saw with my own eyes the most pious among the hypocrites." The connection he observed between religious formalism and social injustice was a trigger for him to distance himself from the Church and turn to political and social alternatives.

An important milestone was his time in Manchester (1842–1844), where Engels researched the catastrophic living conditions of the working class. In his book *The Condition of the Working Class in England* (1845), he documented the structural exploitation of workers and particularly denounced the hypocrisy of the Protestant bourgeoisie: "The entire pious veneer of the English bourgeoisie is nothing but a cover for a system of oppression."¹

Engels saw this hypocrisy as a failure of the religion he had embraced in his youth. This gave rise to his fundamental distrust of institutionalized religion. Later, together with Karl Marx, he developed a materialist view of history in which religion was no longer described as an expression of genuine spirituality, but as the "opium of the people"—a comforting illusion that distracts from real injustice.²

His critique of religion was thus not only theoretical but also biographically motivated. Engels had experienced the hypocrisy of pious people firsthand, especially in his parents' home and among the industrial bourgeoisie. This gave rise to his later theoretical approach of interpreting religion as part of an ideological superstructure that underpins existing power relations.

This development is well documented through numerous letters, autobiographical references, and early writings. His correspondence with Marx is particularly revealing, for example, when he wrote in 1868: "For me, the Christian faith has transformed into an instrument of power in my father's factories."³

Engels' atheistic stance was not a mere rebellion against his father, but an expression of an intellectual and moral conflict with a concept of piety that was irreconcilable with social justice. His experiences in Wuppertal and Manchester combined to form an influential theory of religion and society.