In the hush of Sunday morning, the familiar cadence of scripture calls us into a deeper awareness of society’s vulnerable: the marginalized, the overlooked, and those whose voices are too often drowned by the clamor of power and privilege. This week’s lectionary readings (Amos 8:4–7, 1 Timothy 2:1–8, and Luke 16:1–13) invite us to ponder what it truly means to stand up for the marginalized, not only in word but in persistent, transformative action.
Amos 8:4–7: A Prophet’s Indictment
Amos, the shepherd-prophet, thunders against the injustices suffered by the poor of Israel. “Hear this, you who trample on the needy and bring to ruin the poor of the land…” The prophet’s words are unflinching, exposing a society where the wealthy manipulate scales and systems to enrich themselves at the expense of the powerless. The rot Amos describes is not just economic; it is spiritual. God’s anger is kindled not by ritual omission, but by the trampling of human dignity.
Standing up for the marginalized, according to Amos, means refusing to profit from injustice, refusing to ignore the suffering around us, and refusing to accept systems designed to perpetuate inequality. It is a call to see the poor not as abstractions, but as neighbors deserving of respect and solidarity.
Amos’s vision is uncompromising. The Lord will not forget any of these deeds. Divine justice is inseparable from human ethics. To stand up for the marginalized, we must first confront our complicity in systems of exploitation and then actively resist them, even when doing so disrupts our comfort or challenges the status quo.
1 Timothy 2:1–8: Prayer and Peaceful Advocacy
Paul’s instruction to Timothy encourages the early church to pray “for everyone—for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness.” At first glance, this seems to pivot away from Amos’s firebrand activism toward a quieter program of piety and prayer. But a closer reading reveals that prayer itself is a form of advocacy, especially when it is directed toward the wellbeing of all people.
The marginalized are often denied access to power, excluded from decisions that shape their lives. Paul’s call to prayer is a spiritual discipline that refuses to accept that division. Instead, by praying for all, believers are compelled to see the humanity in every person, including those who are in authority and especially those who are powerless.
Standing up for the marginalized includes praying for justice, for peace, and for leaders whose choices affect the vulnerable. But it is not a passive resignation; it is an active intercession, a refusal to let the world be satisfied with “business as usual.”
Our prayers, then, become the soil for action. When we pray for the marginalized, we open ourselves to God’s transforming work, both in the world and in our own hearts. We become more attentive to the needs around us, more willing to step into the breach, more courageous in challenging injustice.
Luke 16:1–13: The Parable of the Shrewd Manager
The parable Jesus tells in Luke is one of his strangest. A manager, caught in the act of squandering his master’s possessions, seeks to secure his future by cutting deals with his master’s debtors. When discovered, he is commended, not for his dishonesty, but for his shrewdness.
What does this have to do with standing up for the marginalized? The parable’s logic turns on the idea of resourcefulness in the face of crisis. The manager, confronted with his own impending poverty, leverages his position to build relationships and extend mercy, albeit out of self-interest.
Jesus’s point is not to endorse dishonesty, but to encourage his followers to be shrewd and creative in the pursuit of justice, especially for those excluded from the centers of wealth and power. The marginalized, like the manager, are often forced to make do with limited resources. Those with privilege are called to use their resources and influence not to perpetuate inequality, but to build a more just and compassionate society.
In the parable, Jesus also warns that “no one can serve two masters… You cannot serve both God and money.” Standing up for the marginalized requires us to choose whom we serve. It is an invitation to examine our loyalties and align them with God’s justice, not the world’s economy.
Bringing the Texts Together: A Theology of Solidarity
Taken together, Amos, Paul, and Jesus offer a robust theology of solidarity with the marginalized. Amos demands justice, Paul advocates prayerful engagement, and Jesus calls for creative action. These are not competing visions, but complementary ones.
- Justice (Amos): We must expose and dismantle systems that oppress the poor and vulnerable.
- Prayer (1 Timothy): Our advocacy must be rooted in prayer, shaping us into people who desire peace and justice for all.
- Creativity (Luke): We are called to use our gifts, resources, and influence shrewdly, in service of compassion and mercy.
This triad forms a pattern for the Christian life: to see the suffering around us, to lift it before God, and to respond with bold, imaginative action.
Practical Steps: Standing Up for the Marginalized Today
It is easy to feel overwhelmed by the scale of injustice in our world. Poverty, discrimination, exclusion—these forces seem entrenched and immovable. Yet the scriptures urge us not to retreat into resignation but to act, starting where we are.
- Listen: Begin by listening to the stories of those who are marginalized. Their experiences are invaluable; their voices must be heard.
- Advocate: Use your voice and influence to advocate for policies and practices that promote justice and inclusion.
- Give: Share your resources—time, money, expertise—with organizations and individuals working to uplift the vulnerable.
- Pray: Cultivate a habit of intercession, praying daily for those who are suffering and for leaders who shape public life.
- Challenge: Be willing to challenge unjust structures, even when it is uncomfortable or unpopular.
- Build Relationships: Seek genuine relationships across divisions of class, race, and status. True advocacy begins with friendship and understanding.
Conclusion: A Call to Courage
Standing up for the marginalized is always a risk. It often means swimming against the current, stepping outside our comfort zones, and exposing ourselves to criticism or misunderstanding. Yet this is the heart of the gospel—a God who stands with the poor, welcomes the outsider, and calls us to do the same.
The challenge of Amos, the invitation of Paul, and the parable of Jesus converge to remind us: We are never called to complacency, but always to courage. Whether in the quiet labor of prayer or the noisy work of justice, we are invited to stand up, speak out, and live in solidarity with the marginalized.
May these scriptures embolden us to seek justice, love mercy, and walk humbly, trusting that God remembers, God hears, and God acts through us, and for all.
Pax et Bonum,
Bishop Greer
