A Prayer For Liberation
We want to take this moment to express our heartfelt gratitude to all of our supporters for your support of Renewed Heart Ministry’s work of love, justice, and compassion. At a time when ministries like ours are being asked to achieve more with fewer resources, your support is so deeply appreciated, and we want to simply say thank you. Whether in our larger society or within our local faith communities, Renewed Heart Ministries remains committed to advocating for change, working towards a world that is inclusive, just, and safe for everyone, and being a source of love. From all of us here at Renewed Heart Ministries, thank you for your generous support. We deeply appreciate you.
If you’d like to join them in supporting our work, please go to renewedheartministries.com and click on “Donate.”
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A Prayer For Liberation
Herb Montgomery | July 25, 2025
If you’d like to listen to this week’s article in podcast version click on the image below:
Our reading this week is from the gospel of Luke:
One day Jesus was praying in a certain place. When he finished, one of his disciples said to him, “Lord, teach us to pray, just as John taught his disciples.”
He said to them, “When you pray, say:
“Father, hallowed be your name,
your kingdom come.
Give us each day our daily bread.
Forgive us our sins,
for we also forgive everyone who sins against us.
And lead us not into temptation.”
Then Jesus said to them, “Suppose you have a friend, and you go to him at midnight and say, ‘Friend, lend me three loaves of bread; a friend of mine on a journey has come to me, and I have no food to offer him.’ And suppose the one inside answers, ‘Don’t bother me. The door is already locked, and my children and I are in bed. I can’t get up and give you anything.’ I tell you, even though he will not get up and give you the bread because of friendship, yet because of your shameless audacity he will surely get up and give you as much as you need.
“So I say to you: Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened.
“Which of you fathers, if your son asks for a fish, will give him a snake instead? Or if he asks for an egg, will give him a scorpion? If you then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask him!” (Luke 11:1-13)
Our passage this week is Luke’s version of what many Christians call the Lord’s Prayer. It begins by referring to God as “Father.”
I believe that this version of the Lord’s prayer isn’t defining God’s gender as much as it defines the role Luke’s community believed God played in the affairs of the world. They understood God through the paradigm of their own world view at that time. Many of us today have come to understand that it is problematic to only allow the male gender to be represented in the Divine. In keeping with the parental nature of “father” today, prayers like the one Jesus prayed could just as accurately in our culture be addressed to “Mother/Father” God. In that time, a householder or a parental provider made sure everyone in the family had what they needed to thrive. Today, in our world that role could be a mother, a father, both, or more, depending on the nature of the family one belongs to.
The first request in Jesus’ prayer is for the coming of the reign of God or God’s “Kingdom.” For the people for whom this prayer was written, the reign of God simply meant a world where God’s desire for justice, compassion, and safety for all would be made manifest. In this world, here and now, all violence, injustice, and oppression would be put right. It would be a world rich with diversity, yet marked by ethics we today name as equity and inclusion. Then, the immediate context was Roman oppression of the people praying this prayer. Today, injustice takes many forms, and this prayer addresses them all.
This is evident in the next request, for our daily bread. This isn’t a prayer for the assurance of an afterlife or a ticket into a heavenly realm. Nor is it for private piety or holiness. This is a prayer for the basic needs of our material, concrete, well-being—our daily bread. Simply put, it is a prayer for enough to eat each day. It is a prayer for all to have what they need, not simply to survive, but to thrive. This is not a request for an inward, private spiritual experience, nor for post mortem security. It’s a prayer for the needs we have right now, here, in our physical world. At the heart of all of Jesus’ teachings in the gospels is that the material needs of people are holy.
And this leads us to the next request in Luke’s version which is for the forgiveness of sins, which had a longer history in the forgiveness of literal debt. This portion of the prayer is rooted in the Hebrew idea of a jubilee. First, let’s consider how debt was originally to be handled in the Torah:
“‘If any of your fellow Israelites become poor and are unable to support themselves among you, help them as you would a foreigner and stranger, so they can continue to live among you. Do not take interest or any profit from them, but fear your God, so that they may continue to live among you. You must not lend them money at interest or sell them food at a profit. I am the LORD your God, who brought you out of Egypt to give you the land of Canaan and to be your God.” (Leviticus 25:35-38)
So, if a fellow Israelite fell on hard times, they were to be helped. No interest or profit was to be made off of their plight. This theme continued in Deuteronomy:
“You may charge a foreigner interest, but not a fellow Israelite, so that the LORD your God may bless you in everything you put your hand to in the land you are entering to possess.” (Deuteronomy 23:20)
Yet the instruction for how to help a fellow Israelite did not end with prohibiting interest or profit. It went even further to require eventual and complete debt cancellation. If the debt could not be paid off interest-free in seven years, not only was there to be no profit to the lender, they would now take a loss:
“At the end of every seven years you must cancel debts. This is how it is to be done: Every creditor shall cancel any loan they have made to a fellow Israelite. They shall not require payment from anyone among their own people, because the LORD’s time for canceling debts has been proclaimed. You may require payment from a foreigner, but you must cancel any debt your fellow Israelite owes you.” (Deuteronomy 15:1-3)
A version of the Lord’s Prayer also exists in Matthew’s gospel. Most scholars believe this version was written earlier than Luke. It reads:
“And forgive us our debts, as we also have forgiven our debtors.” (Matthew 6:12)
It is fascinating to me that the early forms of the Lord’s prayer were economic. It was less about forgiving general sins and trespasses and more about restoring the original Torah ethic of debt forgiveness. John Dominic Crossan writes on this point:
“Matthew works from ‘debts’ through ‘trespasses’ to ‘sins,’ but Luke gets there right away . . . ‘Debts’ was originally intended quite literally. Jesus meant that eternal peasant dyad of enough bread for today and no debt for tomorrow. Were it originally and clearly metaphorical—‘debts’ meaning ‘sins’—everyone would have understood that intention and the progression in terminology from “debts” to “trespasses” to “sins” would not have been necessary. Another is that, from Mark through Matthew and into Luke, “debts” change to “trespasses” and then to “sins.” In its present format, therefore, it seems advisable to read Matthew’s text as including both debt and sin—not debt alone, not sin alone, and certainly not sin instead of debt, but both together. Indeed, the ultimate challenge may be to ponder their interaction. And, at least for the biblical tradition, when debt creates too much inequality, it has become sinful.” (John Dominic Crossan, The Greatest Prayer: Rediscovering the Revolutionary Message of the Lord’s Prayer, p. 159-160.)
This was a prayer of liberation and economic justice for people living in poverty.
Lastly, our reading closes with a story about shameless persistence in prayer. I will be the first to admit that I don’t understand how prayer works. But it helps me in reading this passage to keep everything in its context. Luke’s audience was an oppressed people being encouraged to persevere in their prayers and actions for liberation. They were praying for the end of all injustice, oppression, and violence. They were praying for liberation from financial debt. They were praying that they would have enough food on their tables. They were praying and working for justice in this world, their world. And whether we would define ourselves as praying people or not, persisting in the work of justice even against what seem to be insurmountable odds, is an encouragement still needed today. Maybe the temptation we are to pray not to be led into is the temptation to give up hope or give in to despair. And if this is how we choose to read this prayer, this a prayer I can say “Amen” to.
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. What section of the Lord’s prayer speaks most to you this week? Share and discuss with your group
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on Bluesky, Facebook, Instagram and Meta’s Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts.
Thank you for listening to The Social Jesus Podcast. If you enjoyed this podcast please take a moment to like and subscribe and if the podcast platform you’re using offers this option, please leave us a positive review. This helps others find our podcast as well.
You can watch our YouTube show each week called “Just Talking”. Each week, Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and social justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking. If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking.
Please Like, Subscribe, hit the Notification button, and leave us a comment.
And if you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
New Episode of “Just Talking” Now Online!
Lectionary Readings in the context of Love, Inclusion, & Social Justice
Season 3, Episode 21: Luke 11.1-13. Lectionary C, Proper 12
Mary, Martha, and Gender Equality
Each week, we’ll discuss the gospel lectionary reading for the upcoming weekend in the context of love, inclusion, and justice. We hope that our talking will be “just” talking (as in justice) and that we’ll be inspired to do more than “just talking” during our brief conversations each week.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out.
New Episode of The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 2 Episode 30: A Prayer For Liberation
Luke 11:1-13
“Our reading closes with a story about shameless persistence in prayer. I will be the first to admit that I don’t understand how prayer works. But it helps me in reading this passage to keep everything in its context. Luke’s audience was an oppressed people being encouraged to persevere in their prayers and actions for liberation. They were praying for the end of all injustice, oppression, and violence. They were praying for liberation from financial debt. They were praying that they would have enough food on their tables. They were praying and working for justice in this world, their world. And whether we would define ourselves as praying people or not, persisting in the work of justice even against what seem to be insurmountable odds, is an encouragement still needed today. Maybe the temptation we are to pray not to be led into is the temptation to give up hope or give in to despair. And if this is how we choose to read this prayer, this a prayer I can say ‘Amen’ to.”
Available on all major podcast carriers and at:
https://the-social-jesus-podcast.simplecast.com/episodes/a-prayer-for-liberation
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
In Finding Jesus, author Herb Montgomery delves into the profound and often overlooked political dimensions of the gospels. Through meticulous analysis of biblical texts, historical context, and social discourse, this thought-provoking book unveils the gospels’ socio-political, economic teachings as rooted in a profound concern for justice, compassion, and the well-being of the marginalized. The book navigates the intersections between faith and societal justice, presenting a compelling argument for a more socially engaged and transformative Christianity.
Finding Jesus is not just a scholarly exploration; it is a call to action. It challenges readers to reevaluate their understanding of Christianity’s role in public life and to consider how the radical teachings of the gospels can inspire a renewed commitment to justice, equality, and compassion. This book is a must-read for those seeking a deeper understanding of the social implications of Christian faith and a blueprint for building a more just and inclusive society.
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Mary, Martha and Gender Equality
We want to take this moment to express our heartfelt gratitude to all of our supporters for your support of Renewed Heart Ministry’s work of love, justice, and compassion. At a time when ministries like ours are being asked to achieve more with fewer resources, your support is so deeply appreciated, and we want to simply say thank you. Whether in our larger society or within our local faith communities, Renewed Heart Ministries remains committed to advocating for change, working towards a world that is inclusive, just, and safe for everyone, and being a source of love. From all of us here at Renewed Heart Ministries, thank you for your generous support. We deeply appreciate you.
If you’d like to join them in supporting our work, please go to renewedheartministries.com and click on “Donate.”
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Mary, Martha and Gender Equality
Herb Montgomery | July 18, 2025
If you’d like to listen to this week’s article in podcast version click on the image below:
Our reading this week is from the gospel of Luke:
As Jesus and his disciples were on their way, he came to a village where a woman named Martha opened her home to him. She had a sister called Mary, who sat at the Lord’s feet listening to what he said. But Martha was distracted by all the preparations that had to be made. She came to him and asked, “Lord, don’t you care that my sister has left me to do the work by myself? Tell her to help me!”
“Martha, Martha,” the Lord answered, “you are worried and upset about many things, but few things are needed—or indeed only one. Mary has chosen what is better, and it will not be taken away from her.” (Luke 10:38-42)
The story of Mary and Martha is unique to Luke’s version of the Jesus story. No other canonical gospel mentions it. It introduces two Jesus followers that John would later tell different stories about (see John 11:1-44; 12:1-8).
A lot has been said throughout Christian history about Mary’s spiritual devotion in this story. Usually these comments emphasize how Mary prioritized “time at Jesus’ feet” over Martha’s preparations to host Jesus and his disciples in their home.
But if that is all we take from this story, we miss the subversive point of this narrative.
First, this story has always bothered me because Martha’s actions as the matron of her home seem to be devalued. The level of work she is doing to make sure Jesus and disciples (even in their claim to need precious little: “few things are needed”) should not undervalued.
And there is a deeper lesson subverting the expected patriarch, too. Not only does the story not name a male householder, giving the impression that Martha is the matriarch of the home, there is a cultural divide under the surface of the story as well. Mary’s actions deeply transgressed cultural, chauvinistic lines that women were not supposed to cross. C.S. Keener explains:
“People normally sat on chairs or, at banquets, reclined on couches; but disciples sat at the feet of their teachers. Serious disciples were preparing to be teachers—a role not permitted to women. (The one notable exception in the second century was a learned rabbi’s daughter who had married another learned rabbi; but most rabbis rejected her opinions.) Mary’s posture and eagerness to absorb Jesus’ teaching at the expense of a more traditional womanly role would have shocked most Jewish men.” (C.S. Keener, The IVP Bible Background Commentary: New Testament, p. 218)
Mary is acting as if she is preparing to be a teacher or a Rabbi herself in the new fledgling movement centered on Jesus’ teachings. Culturally, women would not have been allowed to fill that role. And whereas the disciples would have expected Jesus to put Mary back “in her place,” Jesus praises her for sitting at his feat instead of sending her to the back of the room with the other women. In this new movement, women were not to be treated as less than. Women were to be recognized fully as teachers, too.
This is the challenge of relying only on the text of the Bible in passages like our reading this week. In the Bible, passages that teach patriarchal misogyny against women exist along with passages that subvert chauvinistic ways of viewing and treating women. The Bible is not univocal on the subject of egalitarianism between the sexes. It’s simply not. Those whose biases are against women will find plenty in the Bible to support their prejudices. Those who believe in and fight for gender equality will also find passages in the Bible to support their efforts.
Even in the work of Paul we find both kinds of texts:
There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus. (Galatians 3:28)
And:
Women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the law says. (1 Corinthians 14:34)
Some have solved the dilemma by stating that we must discern the trajectory of our sacred text. Yes, they say, we find both sets of texts in our Bible, but we should ask, which direction is the text moving in as a whole? Is the Bible moving toward sexism or away from it?
I’m not sure it’s that simple.
With the issue of slavery, U.S. Christians who supported slavery during the abolitionist movement accused Christian abolitionists of throwing away the Bible in order to oppose slavery.
With the call for LGBTQ inclusion in our society and the Christian church as a whole, homophobic, biphobic, and transphobic Christians state that Christians who are welcoming and affirming of our LGBTQ family and friends are throwing away the Bible to affirm them.
Here too, whenever subjects arise such as women’s ordination in denominations refuse to recognize and honor the equality of women in ministry, those who view gender equality in the church as evil say that Christians who support egalitarianism must throw away their Bibles.
The Bible and gender equality is a subject of ongoing theological debate within many Christian communities. This debate draws passionate voices from both complementarian and egalitarian perspectives. Egalitarianism holds that men and women are created equal in worth, dignity, and capacity, and that their equality should extend into all areas of life—including leadership roles in the church, home, and society. When read through an egalitarian lens, the Bible can offer a strong foundation for gender equality.
The biblical case for egalitarianism typically begins in Genesis. In the creation narrative of Genesis 1, both man and woman are created in the image of God: “So God created humankind in his image, in the image of God he created them; male and female he created them” (Genesis 1:27, NRSV). This passage affirms that both men and women equally reflect God’s image and share in the divine mandate to care for creation (Genesis 1:28). There is no hint of hierarchy in this first creation account.
Patriarchy then appears in Genesis 3:16 when God tells Eve, “your desire shall be for your husband, and he shall rule over you.” Debate rages over whether this statement is descriptive or prescriptive. Egalitarians protest that these words describe the broken relational dynamic resulting from sin, not God’s original intent for male-female relationships. The rest of the biblical story, from this perspective, is seen as God working to restore creation and overcome the destructive consequences of sin including gender-based oppression.
Throughout the rest of our sacred text, women are depicted as active agents in God’s liberative work. In the Hebrew scriptures, figures such as Deborah, a prophet and judge (Judges 4–5); Huldah, a prophet consulted by the king’s priests (2 Kings 22); and Esther, who risked her life to save her people stand out as examples of female leadership. These women act with courage and divine authority, often in ways that challenge the gender norms of their time.
In our reading this week, as in the rest of the gospels, Jesus’ interactions with women were countercultural and deeply affirming. He welcomed women as disciples (Luke 8:1–3) and revealed deep theological truths to them (John 4:7–26). After His resurrection, Jesus first appeared to women and commissioned them to tell the good news to the male disciples (Matthew 28:1–10; John 20:11–18), an act that many interpret as Jesus placing women at the forefront of the disciples’ gospel proclamation.
Certain sectors of the early Jesus community continued this pattern. This was not universal, however, as debate even then existed between patriarchal early followers and those who perceived Jesus as teaching more gender equality. In the sectors that practiced more gender equality, we find such examples as Phoebe (Romans 16:1–2), Junia (Romans 16:7), and Priscilla (Acts 18:26). These women were leaders in the early Christian movement. Their existence in the early church being praised by Paul should be held in tension with Paul’s often-quoted passages that seem to limit women’s roles. Many scholars and believers today do see a consistent trajectory toward gender equality in scriptures. These scholars believe that, from creation stories to the early church, Scripture reveals a God who values, empowers, and calls all genders to participate fully in what it means to follow Jesus.
It is also just as true that the Bible has historically been used to support patriarchal systems. And the Bible is not univocal on this or any subject. The Bible is a collection of texts considered sacred. These texts were written, redacted, collected and compiled by over hundreds of years, within multiple cultures. Even by the most conservative estimates, that’s almost 50 different authors (this doesn’t include redactors, translators, or compilers). Of course it’s not univocal on every subject!
What we must ask ourselves in our contexts today is whether a passage or an interpretation of a passage is life-giving? We must ask who is it hurting? Is it moving us closer to a world that is a safe, compassionate, just home for everyone, even those different from ourselves, or away from one?
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. What stories in the Bible do you believe teach egalitarianism? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on Bluesky, Facebook, Instagram and Meta’s Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts.
Thank you for listening to The Social Jesus Podcast. If you enjoyed this podcast please take a moment to like and subscribe and if the podcast platform you’re using offers this option, please leave us a positive review. This helps others find our podcast as well.
You can watch our YouTube show each week called “Just Talking”. Each week, Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and social justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking. If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking.
Please Like, Subscribe, hit the Notification button, and leave us a comment.
And if you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
New Episode of “Just Talking” Now Online!
Lectionary Readings in the context of Love, Inclusion, & Social Justice
Season 3, Episode 20: Luke 10.38-42. Lectionary C, Proper 11
Mary, Martha, and Gender Equality
Each week, we’ll discuss the gospel lectionary reading for the upcoming weekend in the context of love, inclusion, and justice. We hope that our talking will be “just” talking (as in justice) and that we’ll be inspired to do more than “just talking” during our brief conversations each week.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out.
New Episode of The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 2 Episode 28: Mary, Martha and Gender Equality
Luke 10:38-42
The Bible and gender equality is a subject of ongoing theological debate within many Christian communities. This debate draws passionate voices from both complementarian and egalitarian perspectives. Egalitarianism holds that men and women are created equal in worth, dignity, and capacity, and that their equality should extend into all areas of life—including leadership roles in the church, home, and society. When read through an egalitarian lens, the Gospels can offer a strong foundation for gender equality. It is also just as true that the Bible has historically been used to support patriarchal systems. What we must ask ourselves in our contexts today is whether a passage or an interpretation of a passage is life-giving? We must ask who is it hurting? Is it moving us closer to a world that is a safe, compassionate, just home for everyone, even those different from ourselves, or away from one?
Available on all major podcast carriers and at:
https://the-social-jesus-podcast.simplecast.com/episodes/mary-martha-and-gender-equality
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
In Finding Jesus, author Herb Montgomery delves into the profound and often overlooked political dimensions of the gospels. Through meticulous analysis of biblical texts, historical context, and social discourse, this thought-provoking book unveils the gospels’ socio-political, economic teachings as rooted in a profound concern for justice, compassion, and the well-being of the marginalized. The book navigates the intersections between faith and societal justice, presenting a compelling argument for a more socially engaged and transformative Christianity.
Finding Jesus is not just a scholarly exploration; it is a call to action. It challenges readers to reevaluate their understanding of Christianity’s role in public life and to consider how the radical teachings of the gospels can inspire a renewed commitment to justice, equality, and compassion. This book is a must-read for those seeking a deeper understanding of the social implications of Christian faith and a blueprint for building a more just and inclusive society.
Are you getting all of RHM’s Free Resources?
Free Sign Up Here
Who Is My Neighbor
We want to take this moment to express our heartfelt gratitude to all of our supporters for your support of Renewed Heart Ministry’s work of love, justice, and compassion. At a time when ministries like ours are being asked to achieve more with fewer resources, your support is so deeply appreciated, and we want to simply say thank you. Whether in our larger society or within our local faith communities, Renewed Heart Ministries remains committed to advocating for change, working towards a world that is inclusive, just, and safe for everyone, and being a source of love. From all of us here at Renewed Heart Ministries, thank you for your generous support. We deeply appreciate you.
If you’d like to join them in supporting our work, please go to renewedheartministries.com and click on “Donate.”
Image created by Canva
Who Is My Neighbor
Herb Montgomery | July 11, 2025
If you’d like to listen to this week’s article in podcast version click on the image below:
Our reading this week is from the gospel of Luke:
On one occasion an expert in the law stood up to test Jesus. “Teacher,” he asked, “what must I do to inherit eternal life?”
“What is written in the Law?” he replied. “How do you read it?”
He answered, “‘Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind’; and, ‘Love your neighbor as yourself.’”
“You have answered correctly,” Jesus replied. “Do this and you will live.”
But he wanted to justify himself, so he asked Jesus, “And who is my neighbor?”
In reply Jesus said: “A man was going down from Jerusalem to Jericho, when he was attacked by robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. So too, a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, brought him to an inn and took care of him. The next day he took out two denarii and gave them to the innkeeper. ‘Look after him,’ he said, ‘and when I return, I will reimburse you for any extra expense you may have.’
“Which of these three do you think was a neighbor to the man who fell into the hands of robbers?”
The expert in the law replied, “The one who had mercy on him.”
Jesus told him, “Go and do likewise.” (Luke 10:25-37)
Our reading in Luke is rooted in two previous narratives from both Mark and Matthew. Let’s begin by taking a moment to consider at those.
One of the teachers of the law came and heard them debating. Noticing that Jesus had given them a good answer, he asked him, “Of all the commandments, which is the most important?”
“The most important one,” answered Jesus, “is this: ‘Hear, O Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ The second is this: ‘Love your neighbor as yourself.’ There is no commandment greater than these.”
“Well said, teacher,” the man replied. “You are right in saying that God is one and there is no other but him. To love him with all your heart, with all your understanding and with all your strength, and to love your neighbor as yourself is more important than all burnt offerings and sacrifices.”
When Jesus saw that he had answered wisely, he said to him, “You are not far from the kingdom of God.” And from then on no one dared ask him any more questions. (Mark 12:28-34)
Hearing that Jesus had silenced the Sadducees, the Pharisees got together. One of them, an expert in the law, tested him with this question: “Teacher, which is the greatest commandment in the Law?”
Jesus replied: “ ‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’ All the Law and the Prophets hang on these two commandments.” (Matthew 22:34-40)
Lukes version of this story is a little different from both Mark’s and Matthew’s. Luke’s author uses the dialogue regarding the greatest commandment to tell the story of the good Samaritan, which only appears in Luke’s version of the Jesus story.
The parable’s context is the deep-rooted hostility between Judean Jews and Israelite Samaritans. The story portrays a Samaritan in a positive light contrasted with a Judean priest and a Judean Levite. The story then transgresses Judeans’ negative stereotypes about Samaritans and challenges their lens of “us” versus “them.”
In the story, Jesus portrays the Samaritan as operating at a higher level of moral development than the priest and the Levite. The Samaritan comes to the aid of a man—likely a Judean—who has been beaten and left for dead after two religious figures pass by without helping. In doing so, the Samaritan transgresses significant social, political, economic and religious boundaries. For Jesus’ audience, who were primarily Judean, the parable invites them to see the story through the eyes of the wounded man in the ditch. It also pushes them to recognize their “neighbor” in someone who isn’t only different from them, but also an Other they considered to be morally inferior. In these ways, the story calls its audience to a new kind of social reality by subverting the way they thought about Samaritans and luring the audience into transgressing social boundaries, too.
Today, this story of the good Samaritan could have many applications. In matters of race, it could be used to transgress racial supremacy, bias, and prejudice. In matters of gender, this story could be used to challenge partriarchal privilege and gender-based exclusion. This narrative could tell a powerful “good Samaritan” story today in the context of South American migrants here in the U.S., to challenge the xenophobic way some folks view migrants. The story could also be told in the context of the LGBTQ community where the question “who is my neighbor” could be used to transgress homophobia, biphobia and transphobia.
Who today in our social context has their differences used against them? What religious or social boundaries does this story call us to transgress? How does it challenge us to reach across differences and consider the other person to be our neighbor?
In a world marked by the beauty of our diversity, we can choose to make our differences walls that separate us or we can choose to lean into our rich diversity as humans, recognizing we are still connected to each other, and allow that diversity to enrich our community and make us stronger, more compassionate and broaden what justice looks like in a world that is transformed into a safe home for all of us. Our differences are part of the rich tapestry of humanity. Recognizing and respecting them is essential, and it’s equally important to see the other person as our “neighbor.” This is not just a matter of tolerance or civility; it is a deeply moral and spiritual vision that calls us to our shared humanity.
Differences are often the first things we notice. They can shape our assumptions and interactions, and even trigger our fears. Whether the color of someone’s skin, the language they speak, the person they love, or the faith they follow, markers of difference can trigger feelings of unfamiliarity or anxiety. History is filled with examples of how divisions based on difference have led to injustice, violence, and the dehumanization of those deemed “other.” But we can choose a different response to our differences. To live in a just and compassionate world that is a safe home for us all, we must learn to embrace our differences, viewing each person, no matter how different, as our neighbor: someone worthy of empathy, care, and dignity.
The parable of the Good Samaritan told in Luke’s gospel is a powerful illustration of this principle. When asked, “Who is my neighbor?” Jesus responds with a tale where the hero is not a familiar priest or Levite, but a member of a group the Judeans despised. The Samaritan’s compassion for the injured man defines what it means to be a neighbor. It’s not just about shared identity, tribe, or affiliation; it’s also about shared humanity and an act of compassion by a compassionate person who happens to belong to a despised community.
In an age of social media echo chambers and our polarized society, it is easy to limit ourselves to those who think or believe as we do. But real community begins when we allow ourselves to see the humanity in someone who is different. When we do this, we challenge not only our own biases but also the broader social structures that perpetuate exclusion and inequality.
Seeing the other as our neighbor does not mean ignoring differences or pretending they don’t matter. It means recognizing that differences can enrich our collective experience and that empathy is the foundation of just society. Our reading this week calls us to humility—to listen, to learn, and to serve, even when it is inconvenient or uncomfortable.
Ultimately, seeing others as neighbors is a choice. It is a spiritual and ethical discipline that transforms how we relate to those with whom we share our world. It invites us into a larger story, one in which love transgresses human-made boundaries, dignity is upheld, and justice and peace become possible. If we are to build a future that honors every human being, we must begin by looking at the person beside us, no matter how different, and saying, “You are my neighbor.”
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. What does embracing our differences mean to you? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on Bluesky, Facebook, Instagram and Meta’s Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts.
Thank you for listening to The Social Jesus Podcast. If you enjoyed this podcast please take a moment to like and subscribe and if the podcast platform you’re using offers this option, please leave us a positive review. This helps others find our podcast as well.
You can watch our YouTube show each week called “Just Talking”. Each week, Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and social justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking. If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking.
Please Like, Subscribe, hit the Notification button, and leave us a comment.
And if you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
New Episode of “Just Talking” Now Online!
Lectionary Readings in the context of Love, Inclusion, & Social Justice
Season 3, Episode 19: Luke 10.25-37. Lectionary C, Proper 10
Each week, we’ll discuss the gospel lectionary reading for the upcoming weekend in the context of love, inclusion, and justice. We hope that our talking will be “just” talking (as in justice) and that we’ll be inspired to do more than “just talking” during our brief conversations each week.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out.
New Episode of The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 2 Episode 28: Who Is My Neighbor?
Luke 10:25-37
“Ultimately, seeing others as neighbors is a choice. It is a spiritual and ethical discipline that transforms how we relate to those with whom we share our world. It invites us into a larger story, one in which love transgresses human-made boundaries, dignity is upheld, and justice and peace become possible. If we are to build a future that honors every human being, we must begin by looking at the person beside us, no matter how different, and saying, “You are my neighbor.”
Available on all major podcast carriers and at:
https://the-social-jesus-podcast.simplecast.com/episodes/who-is-my-neighbor
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
In Finding Jesus, author Herb Montgomery delves into the profound and often overlooked political dimensions of the gospels. Through meticulous analysis of biblical texts, historical context, and social discourse, this thought-provoking book unveils the gospels’ socio-political, economic teachings as rooted in a profound concern for justice, compassion, and the well-being of the marginalized. The book navigates the intersections between faith and societal justice, presenting a compelling argument for a more socially engaged and transformative Christianity.
Finding Jesus is not just a scholarly exploration; it is a call to action. It challenges readers to reevaluate their understanding of Christianity’s role in public life and to consider how the radical teachings of the gospels can inspire a renewed commitment to justice, equality, and compassion. This book is a must-read for those seeking a deeper understanding of the social implications of Christian faith and a blueprint for building a more just and inclusive society.
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Dependency and the Community of Justice
We want to take this moment to express our heartfelt gratitude to all of our supporters for your support of Renewed Heart Ministry’s work of love, justice, and compassion. At a time when ministries like ours are being asked to achieve more with fewer resources, your support is so deeply appreciated, and we want to simply say thank you. Whether in our larger society or within our local faith communities, Renewed Heart Ministries remains committed to advocating for change, working towards a world that is inclusive, just, and safe for everyone, and being a source of love. From all of us here at Renewed Heart Ministries, thank you for your generous support. We deeply appreciate you.
If you’d like to join them in supporting our work, please go to renewedheartministries.com and click on “Donate.”
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Dependency and the Community of Justice
Herb Montgomery | July 5, 2025
If you’d like to listen to this week’s article in podcast version click on the image below:
Our reading this week is from the gospel of Luke:
After this the Lord appointed seventy-two others and sent them two by two ahead of him to every town and place where he was about to go. He told them, “The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field. Go! I am sending you out like lambs among wolves. Do not take a purse or bag or sandals; and do not greet anyone on the road.
“When you enter a house, first say, ‘Peace to this house.’ If someone who promotes peace is there, your peace will rest on them; if not, it will return to you. Stay there, eating and drinking whatever they give you, for the worker deserves his wages. Do not move around from house to house.
“When you enter a town and are welcomed, eat what is offered to you. Heal the sick who are there and tell them, ‘The kingdom of God has come near to you.’ But when you enter a town and are not welcomed, go into its streets and say, ‘Even the dust of your town we wipe from our feet as a warning to you. Yet be sure of this: The kingdom of God has come near.’ . . .
“Whoever listens to you listens to me; whoever rejects you rejects me; but whoever rejects me rejects him who sent me.”
The seventy-two returned with joy and said, “Lord, even the demons submit to us in your name.”
He replied, “I saw Satan fall like lightning from heaven. I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you. However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven.” (Luke 10:1-11, 16-20)
In our reading this week, we encounter a version of Jesus’ instructions to the disciples he sent ahead of him to various rural communities. Though the versions of these instructions differ slightly, each of them reveal a plan of dependence. Stephen Patterson describes it this way:
“What does it actually mean for the empire of God to come? It begins with a knock at the door. On the stoop stand two itinerant beggars, with no purse, no knapsack, no shoes, no staff. They are so ill-equipped that they must cast their fate before the feet of a would-be host. This is a point often made by historical Jesus scholar John Dominic Crossan. These Q folk are sort of like ancient Cynics, but their goal is not the Cynic goal of self-sufficiency; these itinerants are sent only for dependency. To survive they must reach out to other human beings. They offer them peace—this is how the empire arrives. And if their peace is accepted, they eat and drink—this is how the empire of God is consummated, in table fellowship. Then another tradition is tacked on, beginning with the words ‘Whenever you enter a town.’ This is perhaps the older part of the tradition, for this, and only this, also has a parallel in the Gospel of Thomas (14). There is also an echo of it in Paul’s letter known as 1 Corinthians (10: 27). Here, as in the first tradition, the itinerants are instructed, ‘Eat what is set before you.’ Again, the first move is to ask. The empire comes when someone receives food from another. But then something is offered in return: care for the sick. The empire of God here involves an exchange: food for care.” (Stephen Patterson, The Lost Way: How Two Forgotten Gospels Are Rewriting the Story of Christian Origins, p. 74-75)
It may be difficult for those of us who are Westerners today to get our heads around Jesus’ plan for the disciples. From the very first moments of our lives, Western cultures acculturate us into an individualist way of relating to those around us. We place a high value on being self-reliant: being able to take care of ourselves without being dependent on others. As part of nature, though, we are dependent on much that is around us including others in our communities. It is this dependence on community and our communities’ interdependence with others that Jesus’ instruction to the twelve calls us to lean into.
The very first way people would be introduced to Jesus’ teachings was by encountering two itinerant beggars on their doorstep. Some would send them away. Others would welcome them in based on their need. For those who showed compassionate hospitality or a disposition to share, preparation for Jesus’ upcoming visit would begin. They were already showing they were open to the values of the kingdom. And it was with these people that Jesus’ life-giving kingdom teachings would take first root. When he arrived, he would find them.
As human beings, we depend on one another for survival, growth, and well-being. From birth, we rely on others for our care, nourishment, and protection, and that need for connection, support, and community remains essential as we grow. No one builds a life all by themselves. In our present culture, too, we depend on rural, Midwestern farmers for food. We depend on trade workers and builders for shelter. We depend on teachers for knowledge. Emotionally, we ever seek to know and be known. We seek companionship, love, and empathy, which shape our identity and our mental health. What I believe Jesus sought to foster in these stories is that even the smallest acts of kindness—cooperation with a beggar on a person’s doorstep—could ripple through their communities, reinforcing the truth that we are interwoven. Our interconnectedness isn’t a weakness; it’s a profound strength that reminds us of our shared humanity. Recognizing our dependence on each other encourages compassion, cooperation, and a more just and caring world.
The last part of our reading portrays the disciples after they return from their assignments. They are excited and amazed because even demons submit to them. But Jesus redirects their joy and understanding, and emphasizes a deeper and more enduring focus than the supernatural realm. I appreciate this.
In Luke, Jesus tells the disciples, “I saw Satan fall like lightning from heaven.” This statement has multiple layers but it is deeply connected to the worldview of Luke’s audience. Believing there was an unseen world, with unseen powers at work, they believed these powers were connected to both oppressors and the subjugated in the seen world. At one level, Jesus’ statement uses Satan’s defeat in the unseen world to signal approaching liberation for subjugated people in the seen world. Jesus is declaring that the disciples’ success is evidence that Satan’s kingdom is being overthrown in the unseen dimension of their reality. The coming of God’s reign (“the kingdom”) signals a turning point: the power of the oppressors is being broken.
Jesus continues, “I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you.” This is rich symbolic language. “Snakes and scorpions” likely represent the forces of evil behind the people’s political and economic oppression by Rome. Jesus isn’t promoting recklessness or invulnerability to physical harm, but rather assures His disciples that they are harbingers of a new day where the “oppressed are set free” (see Luke 4:18). Injustice, in all its forms, cannot ultimately defeat those who are sent with the authority of the “reign of God” now breaking through.
However, the heart of this passage lies in Jesus’ next words: “Do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven.” Here, Jesus redirects the disciples’ excitement from what they can do in the unseen world to their citizenship in the kingdom here in the seen world. Names written in the kingdom of heaven echo Rome’s population censuses in subjugated territories for taxation purposes. Jesus is admonishing his disciples not to get excited about what is happening in the unseen world but to focus on the justice being established in the seen one. The power to cast out demons in the unseen world is not the disciples’ most important gift. Certainly these are signs of the arrival of God’s kingdom in opposition to Rome, but Jesus urges His disciples to place their joy not in supernatural success or power, but in the arrival of a new reign, the reign of the kingdom of heaven, where “on earth as it is in heaven” all injustice, oppression and violence are put right.
This passage reminds us today to focus on justice work here and now. Not to focus on supernatural realms, but on our own present reality. Luke’s Jesus anchors his disciples’ joy in something much deeper than what’s unseen: their belonging to the beloved community of love, compassion, and justice rather than having their names written in the books of Rome. It’s a call to keep our focus on what the reign of God means for our concrete material lives in matters of justice and compassion and in making our world a safer home for everyone. Justice creates a much larger community than ancient Rome or any nation or religion today. And when we work to make our world a more just home, we are part of this community—now and forever.
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. What does leaning into our dependency on one another look like for you? Which do you find more difficult, leaning on others, or being there for others to lean on you? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on Bluesky, Facebook, Instagram and Meta’s Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts.
Thank you for listening to The Social Jesus Podcast. If you enjoyed this podcast please take a moment to like and subscribe and if the podcast platform you’re using offers this option, please leave us a positive review. This helps others find our podcast as well.
You can watch our YouTube show each week called “Just Talking”. Each week, Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and social justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking. If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking.
Please Like, Subscribe, hit the Notification button, and leave us a comment.
And if you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
New Episode of “Just Talking” Now Online!
Lectionary Readings in the context of Love, Inclusion, & Social Justice
Season 3, Episode 18: Luke 10.1-11, 16-20. Lectionary C, Proper 9
Each week, we’ll discuss the gospel lectionary reading for the upcoming weekend in the context of love, inclusion, and justice. We hope that our talking will be “just” talking (as in justice) and that we’ll be inspired to do more than “just talking” during our brief conversations each week.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out.
New Episode of The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 2 Episode 27: Dependency and the Community of Justice
Luke 10:1-11, 16-20
“This passage reminds us today to focus on justice work here and now. Not to focus on supernatural realms, but on our own present reality. Luke’s Jesus anchors his disciples’ joy in something much deeper than what’s unseen: their belonging to the beloved community of love, compassion, and justice rather than having their names written in the books of Rome. It’s a call to keep our focus on what the reign of God means for our concrete material lives in matters of justice and compassion and in making our world a safer home for everyone. Justice creates a much larger community than ancient Rome or any nation or religion today. And when we work to make our world a more just home, we are part of this community—now and forever.”
Available on all major podcast carriers and at:
https://the-social-jesus-podcast.simplecast.com/episodes/dependency-and-the-community-of-justice
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
In Finding Jesus, author Herb Montgomery delves into the profound and often overlooked political dimensions of the gospels. Through meticulous analysis of biblical texts, historical context, and social discourse, this thought-provoking book unveils the gospels’ socio-political, economic teachings as rooted in a profound concern for justice, compassion, and the well-being of the marginalized. The book navigates the intersections between faith and societal justice, presenting a compelling argument for a more socially engaged and transformative Christianity.
Finding Jesus is not just a scholarly exploration; it is a call to action. It challenges readers to reevaluate their understanding of Christianity’s role in public life and to consider how the radical teachings of the gospels can inspire a renewed commitment to justice, equality, and compassion. This book is a must-read for those seeking a deeper understanding of the social implications of Christian faith and a blueprint for building a more just and inclusive society.
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