Proper 11
Preaching
Lectionary Preaching Workbook
Series III, Cycle A
The church year theological clue
The eschatological framework of the church year is strengthened on this Ninth Sunday after Pentecost, not by the character or content of the church year, but by the Gospel for the Day. With its parable of the wheat and the weeds, plus exegetically subtle support in the first reading (Isaiah 44 - "Let them tell us what is yet to be" and the second reading, Romans 8:27 - "... the Spirit intercedes for the saints according to the will of God"), the Gospel for the Day points to the end of time when the judgment of God will be meted out upon the human race. Without the eschatological focus of the readings, the theological clue of the church year would be almost indistinct.
The Prayer of the Day (LBW) - Two prayers have been prepared and appointed to the propers for this Sunday. The first is a reworking of the classic collect for the Eighth Sunday after Trinity; in it, the language of the older prayer is modernized, the address of God has more of a "Pentecost flavor" (from "Grant to us, Lord, we beseech thee, the spirit to think and do always such things as are right" to "Pour out upon us, O Lord, the spirit to think and do what is right....") and the petition is radically altered (from "... that we, who cannot do anything that is good without thee, may by thee be enabled to live according to thy will...." to "... that we, who cannot even exist without you, may have the strength to live according to your will....").
The second prayer sharpens the focus of the first prayer to a point with its "Turn us to listen to your teaching and lead us to choose the one thing which will not be taken from us, Jesus Christ our Lord." It might simply have been added to the first prayer as a concluding petition. It would seem fitting and proper to offer both prayers, in order, in the Sunday liturgy.
The Psalm of the Day - Psalm 86:11-17 (L); 86:5-6, 9-10, 15-16a (R); 86, or 86:11-17 (E) - "The Patchwork Psalm" is a title that could be attached to this psalm, because it is largely a conglomeration of thoughts, ideas, and petitions which have been taken from other psalms. Nonetheless, it is one of the psalms with which many congregations are familiar and portions of it, at least - possibly because they are taken from other psalms - are well known by some Christians. This is a very personal psalm, part of which found its way long ago into the public worship of the church (v. 6, "Give ear, O Lord, unto my prayer, and attend to the voice of my supplication,") but that's not the main reason why this psalm is appointed as a responsory on this day. Verse 11 picks up where the Prayers of the Day, if not the first reading, leave off: "Teach me your way, O Lord, and I will walk in your truth; knit my heart to you that I may fear your name." The psalmist reveals that he knows what God is like, and that, because of the goodness of the Lord, ("But you, Lord, are gracious and full of compassion, slow to anger, and full of kindness and truth."), he may call upon God for deliverance from evil and from his enemies. While the Roman Catholics and the Lutherans tend to follow the lead of some biblical scholars by cutting apart the psalm, the Book of Common Prayer gives liturgical priority to the use of the entire psalm in its proper sequence, with the option of saying or singing verses 11-17 in response to the first reading.
The Psalm Prayer (LBW)
God of mercy, when Christ called out to you in torment, you heard him and gave him victory over death. Fill us with the love of your name and help us to proclaim you before the world, that all peoples may celebrate your glory in Jesus Christ our Lord.
Psalm 103:1-13 (C) - This psalm may be even more familiar to the faithful than Psalm 86. Almost every Christian has said: "Bless the Lord, O my soul, and all that is within me, bless his holy name. Bless the Lord, O my soul, and forget not all his benefits." The list of God's blessings and benefits, which follows, is impressive and ought to be reviewed and reflected upon by Jews and Christians alike from time to time. But the main reason this psalm has been selected for this Sunday is discovered in verse 7a: "He made his ways known to Moses, and his works to the children of Israel." This verse probably should be used as an antiphon in those parishes which recite or sing the psalms so as to draw attention to the main reason for its use as a response to the first reading.
The readings:
Exodus 3:1-12 (C)
This reading is employed by the Roman, Episcopal, and Lutheran churchs, not for the Ninth Sunday in Pentecost, but for the Third Sunday in Lent, Series/Year C. The Book of Common Prayer simply extends the reading three verses (3:1-15); the Roman Ordo appoints 3:1-8a, 13-15 for Lent 3 of Year C; the LBW skips verse 9, so that verses 3:1-8a, 10-15 are read. The selection in the Common Lectionary simply tells the story of God's call to Moses, after the death of Pharaoh, to return to Egypt and become the leader of the Israelites and secure their release by Pharaoh and start them on their forty-year trip to the promised land that was "flowing with milk and honey." The familiar story of the burning bush and the presence of the Lord God, who commanded, "Take off your shoes, for the land you are standing on is holy land," introduce the speech by God that commissions Moses for this leadership role. The churches which read this and the three to five verse extension of the story on the Third Sunday in Lent, Year C, do so because God identifies himself and gives his name to people for all time, "I am who I am," as the one who calls for a new leader, Jesus, and a new exodus that will ultimately involve all people.
Wisdom 12:13, 16-19 (R, E)
In the context of God's grace and mercy (verse 13 - "For there is no god, other than you, who cares for everything, to whom you might have to prove that you never judge unjustly...."), repentance is considered to be a gift of God (verse 19 - "... you have given your sons the good hope that after sin you will grant repentance."). Over against the Gospel for the Day, verse 18 stands out, "... you govern us with great lenience." God will not destroy the wicked, according to Jesus' parable, but will allow both wheat and weeds to grow together until the harvest, when they will be separated and the evil will be banished from the presence of God. Until that time, God will spare all from the punishment they deserve. (v. 16)
Isaiah 44:6-8 (L)
The LBW replaces the reading from Wisdom with this selection from Isaiah, because it includes God's self-identification and self-description:
Thus says the Lord, the King of Israel and his Redeemer, the Lord of hosts: "I am the first and I am the last; besides me there is no god.... Is there a God besides me? There is no Rock; I know not any."
At best, it is an introduction to the parable of the wheat and the weeds taught by Jesus - "Who has announced from of old the things to come? Let them tell us what is yet to be." - which does tell "what is to come" and "what is yet to be." It is not as specific about the leniency of the Lord as Wisdom, and it might be a good idea, should Lutheran pastors be preaching from this text, to include the appropriate verses from Wisdom 12 which give specificity to the excerpt from Isaiah 44.
Romans 8:18-25 (E, C)
(Note: Roman Catholics and Lutherans appointed this text for reading last Sunday. These are additional comments.)
This is one of Paul's "I've got a glory" sayings, set in the context of a world that "is eagerly waiting for God to reveal his sons" and to free the whole world "from its slavery to decadence, to enjoy the same freedom and glory as the children of God." (Jerusalem Bible) There is a "not yet" to Paul's understanding of "glory," because the fullness of it will not become a final reality until the end of time. In the meantime, those who have been given the "first fruits of the Spirit" must wait patiently for that last day. Almost by accident, therefore, this reading harmonizes with the other two lections, particularly with the Gospel for the Day.
Romans 8:26, 27 (R, L)
Verses 24 and 25 have been deliberately omitted from this reading, despite the fact that last Sunday's second reading ended at 8:23. Guided by the work of the New Testament scholars who insist that verse 26 really follows verse 23, the liturgical specialists simply omitted the two verses in between verse 23 and verse 26. The pastor/preacher might want to consider this passage in that context. Paul assures his readers that, as they "groan inwardly as [they] wait for adoption as sons, the redemption of [their] bodies," the "Spirit helps us in our weakness ... [and] the Spirit himself intercedes for us [the saints] with sighs too deep for words...." This suggests that there are occasions on which the first or second readings - even both - should be read after the Gospel for the Day (possibly just before the sermon, depending on the preacher's choice of text or texts).
Matthew 13:24-30 (36-43)
The parable of the wheat and the weeds is tailor-made for Pentecost, although it might seem more appropriate to the Sundays toward the conclusion of the cycle/season than about one-third of the way through it. Thoroughly eschatological in its perspective - the judgment will come at the end of the era - the parable gives assurance to those who attempt to live out the faith in the righteousness of Christ, as well as giving an odd sort of comfort to those who may wonder why the wicked seem to get away with so much in this world. The addition of verses 36-43, which explain the parable by giving it an allegorical twist, does not make the problem too long; it does, however, create some problems for the preacher while giving the pastor the opportunity to preach both law and gospel by identifying - as does the explanation - reasons why people should be punished but will not be until the end of time. Thus, there is time to reflect on one's sin and repent of it before it is too late.
Sermon suggestions
Matthew 13:24-30 (36-43) - "Judgment and Grace."
One of the most puzzling aspects of the Gospel is that God seems to allow sin to go unpunished here on the earth. Sinners apparently can get away with committing all sorts of evil acts without fear of punishment; perhaps some of the worst persons living know Jesus' teaching that God will allow sinners and righteous to exist together until the end of time. When the judgment comes, they will be separated, and some will receive eternal life, while others - unrepentant sinners - will be consigned to eternal damnation. The truth is that people who think they can get away with sinning don't really understand the gospel and, in particular, this parable. It is about judgment and grace, not simply about grace alone.
1. Judgment is coming. That's a certainty; God will separate sinners from those who have been made sinless in Jesus Christ. But the judgment will not arrive until the end of time, when Jesus will return to judge and rule the earth. God, unlike the law, does not punish evil immediately, but ultimately "wheat" and "weeds" will be separated.
2. Grace prevails. That's the current situation of people before God. He gives the gift of time to sinners, as well as to the righteous; sinners are given time to repent, while the righteous have time to serve. "Wheat" and "weeds" grow and exist, side by side, in the world.
3. Grace may become judgment. First, sinners, who have been given time to repent, may come to the conclusion that repentance is unnecessary; they don't take advantage of the grace that has been given them. Grace will become judgment for them. Second, the righteous, who observe sinners apparently "getting away" with sin not only ask "why" this is so, but may become judgmental, condemning unrepentant sinners, and even questioning the grace-plan of God. "What kind of a God allows people to get away with the sort of thing that he/she has done?" Grace can become judgment and/or judgmental, if it is misunderstood, by both "wheat" and "weeds."
4. Repent and serve. Repentance is a spiritual phenomenon, a gift of grace, that turns people and their lives around - toward God and the business of the kingdom, which is loving service, not judgment. Repentance is a continuing process for those who are "in Christ;" it will occur daily for the rest of their lives, so that people may live in "blessed assurance" and serve the Lord as bong as they live. That's what the parable of the wheat and the weeds is all about.
Exodus 3:1-12 (C) - "Divine Directions."
God, from time to time, intervenes in the affairs of human beings in order to extricate them from impossible situations. The call of Moses - by God - to return to Egypt from the land of Midian was such an act of intervention and grace.
1. A dramatic appearance. God must have thought that Moses needed more than an angel, or even a burning bush, to convince him to return to Egypt; he knew it would take a personal appearance to move Moses out of Midian - so he spoke to him from the middle of a burning bush, telling him that he knew the state of the Israelites in Egypt and that something had to be done about it. Moses was the man God had chosen to gain their release.
2. A troubling question. "Who am I to go to Pharaoh and bring the sons of Israel out of Egypt?" Was Moses simply afraid for his life, if he returned to Egypt, despite the fact that the Pharaoh who was ruling when he killed the Egyptian was dead? Or could it have been an honest question of self-doubt? Isn't this a question that most preachers have asked themselves at one time or another: "Who am I to stand up here and preach to these people?" And other people, ordinary people, in extraordinary circumstances also ask, "Who am I to do this?" And what of Jesus? He even went so far as to pray, "If it be possible, let this cup pass from me."
3. A personal promise. God told Moses, "I shall be with you," and that was enough to convince him that he had to go back to Egypt. Our Lord knew that the Father was with him, and went obediently to the cross. Christ himself has promised us, "I will be with you to the end of time."
4. Follow the leader. That's what the Lord God requires of us, just as he did of Moses and the people of Israel. He gives us divine directions which we, too, are to follow without question or reservations. Follow Jesus, our Leader, as long as you live!
Wisdom 12:13, 16-19 (R, E) - "Justice - Human and Divine."
1. Divine justice. God is the God whose judgment is tempered by mercy. The prophets tell us so, and Jesus Christ proved God's love and mercy in his life and death on behalf of all who deserved only judgment.
2. Human justice. There is more law and harshness - and sometimes an absolute absence of mercy - in our attitudes toward those who have offeneded us or harmed us. That's why the heart of the Lord's Prayer is "Forgive us our sins, as we forgive those who sin against us." Repentance and the realization of God's mercy to us are the secret of human justice and mercy.
3. Ultimate virtue. Kindness and mercy - and withholding judgment toward others - are the genuine expressions of true repentance and faith, testimony that one is living in a right relationship with Christ and people.
Isaiah 44:6-8 (L) - "When God Speaks, Listen!"
God spoke to Moses from the midst of a burning bush; he spoke to the Israelites through his prophets. He has spoken to us through his Son and his Word.
1. Listen to the Word of the Lord. That's the only sure and certain way to get to know him.
2. Hear what he has to say. He himself tells us what he is like and what his attitude is toward us. He is the only God; there is no other. He is the God of the past, the present, and the future.
3. Do what he commands. Through Isaiah, he told the Israelites much the same thing that Jesus told his followers: "And you are my witnesses." That's one demand that he makes of all people who claim to know and love him.
Romans 8:18-25 (E, C) - See last Sunday's "sermon suggestions" (R, L) for this text.
Romans 8:26, 27 (R, L) - "We Never Pray Alone."
1. We ought to pray regularly to God. Christians know that, believe that, but too many of us don't do it. Either we don't really believe in prayer, or we don't know how to pray, or we may simply be spiritually lazy.
2. The spirit teaches us how to pray. That's one of his functions in our lives. That's part of what Paul meant when he said, "The Spirit helps us in our weakness." Our business is to be open to the instructions of Word and Spirit. The Spirit will transform our meager attempts at prayer into mature communication with God.
3. The Spirit takes our petitions to God. He prays for us, so that through the Spirit, we kneel before the presence of the Lord, who always receives our prayers.
4. Let the Spirit take over. That's what is asked of us, and our prayer life will be acceptable to God.
The eschatological framework of the church year is strengthened on this Ninth Sunday after Pentecost, not by the character or content of the church year, but by the Gospel for the Day. With its parable of the wheat and the weeds, plus exegetically subtle support in the first reading (Isaiah 44 - "Let them tell us what is yet to be" and the second reading, Romans 8:27 - "... the Spirit intercedes for the saints according to the will of God"), the Gospel for the Day points to the end of time when the judgment of God will be meted out upon the human race. Without the eschatological focus of the readings, the theological clue of the church year would be almost indistinct.
The Prayer of the Day (LBW) - Two prayers have been prepared and appointed to the propers for this Sunday. The first is a reworking of the classic collect for the Eighth Sunday after Trinity; in it, the language of the older prayer is modernized, the address of God has more of a "Pentecost flavor" (from "Grant to us, Lord, we beseech thee, the spirit to think and do always such things as are right" to "Pour out upon us, O Lord, the spirit to think and do what is right....") and the petition is radically altered (from "... that we, who cannot do anything that is good without thee, may by thee be enabled to live according to thy will...." to "... that we, who cannot even exist without you, may have the strength to live according to your will....").
The second prayer sharpens the focus of the first prayer to a point with its "Turn us to listen to your teaching and lead us to choose the one thing which will not be taken from us, Jesus Christ our Lord." It might simply have been added to the first prayer as a concluding petition. It would seem fitting and proper to offer both prayers, in order, in the Sunday liturgy.
The Psalm of the Day - Psalm 86:11-17 (L); 86:5-6, 9-10, 15-16a (R); 86, or 86:11-17 (E) - "The Patchwork Psalm" is a title that could be attached to this psalm, because it is largely a conglomeration of thoughts, ideas, and petitions which have been taken from other psalms. Nonetheless, it is one of the psalms with which many congregations are familiar and portions of it, at least - possibly because they are taken from other psalms - are well known by some Christians. This is a very personal psalm, part of which found its way long ago into the public worship of the church (v. 6, "Give ear, O Lord, unto my prayer, and attend to the voice of my supplication,") but that's not the main reason why this psalm is appointed as a responsory on this day. Verse 11 picks up where the Prayers of the Day, if not the first reading, leave off: "Teach me your way, O Lord, and I will walk in your truth; knit my heart to you that I may fear your name." The psalmist reveals that he knows what God is like, and that, because of the goodness of the Lord, ("But you, Lord, are gracious and full of compassion, slow to anger, and full of kindness and truth."), he may call upon God for deliverance from evil and from his enemies. While the Roman Catholics and the Lutherans tend to follow the lead of some biblical scholars by cutting apart the psalm, the Book of Common Prayer gives liturgical priority to the use of the entire psalm in its proper sequence, with the option of saying or singing verses 11-17 in response to the first reading.
The Psalm Prayer (LBW)
God of mercy, when Christ called out to you in torment, you heard him and gave him victory over death. Fill us with the love of your name and help us to proclaim you before the world, that all peoples may celebrate your glory in Jesus Christ our Lord.
Psalm 103:1-13 (C) - This psalm may be even more familiar to the faithful than Psalm 86. Almost every Christian has said: "Bless the Lord, O my soul, and all that is within me, bless his holy name. Bless the Lord, O my soul, and forget not all his benefits." The list of God's blessings and benefits, which follows, is impressive and ought to be reviewed and reflected upon by Jews and Christians alike from time to time. But the main reason this psalm has been selected for this Sunday is discovered in verse 7a: "He made his ways known to Moses, and his works to the children of Israel." This verse probably should be used as an antiphon in those parishes which recite or sing the psalms so as to draw attention to the main reason for its use as a response to the first reading.
The readings:
Exodus 3:1-12 (C)
This reading is employed by the Roman, Episcopal, and Lutheran churchs, not for the Ninth Sunday in Pentecost, but for the Third Sunday in Lent, Series/Year C. The Book of Common Prayer simply extends the reading three verses (3:1-15); the Roman Ordo appoints 3:1-8a, 13-15 for Lent 3 of Year C; the LBW skips verse 9, so that verses 3:1-8a, 10-15 are read. The selection in the Common Lectionary simply tells the story of God's call to Moses, after the death of Pharaoh, to return to Egypt and become the leader of the Israelites and secure their release by Pharaoh and start them on their forty-year trip to the promised land that was "flowing with milk and honey." The familiar story of the burning bush and the presence of the Lord God, who commanded, "Take off your shoes, for the land you are standing on is holy land," introduce the speech by God that commissions Moses for this leadership role. The churches which read this and the three to five verse extension of the story on the Third Sunday in Lent, Year C, do so because God identifies himself and gives his name to people for all time, "I am who I am," as the one who calls for a new leader, Jesus, and a new exodus that will ultimately involve all people.
Wisdom 12:13, 16-19 (R, E)
In the context of God's grace and mercy (verse 13 - "For there is no god, other than you, who cares for everything, to whom you might have to prove that you never judge unjustly...."), repentance is considered to be a gift of God (verse 19 - "... you have given your sons the good hope that after sin you will grant repentance."). Over against the Gospel for the Day, verse 18 stands out, "... you govern us with great lenience." God will not destroy the wicked, according to Jesus' parable, but will allow both wheat and weeds to grow together until the harvest, when they will be separated and the evil will be banished from the presence of God. Until that time, God will spare all from the punishment they deserve. (v. 16)
Isaiah 44:6-8 (L)
The LBW replaces the reading from Wisdom with this selection from Isaiah, because it includes God's self-identification and self-description:
Thus says the Lord, the King of Israel and his Redeemer, the Lord of hosts: "I am the first and I am the last; besides me there is no god.... Is there a God besides me? There is no Rock; I know not any."
At best, it is an introduction to the parable of the wheat and the weeds taught by Jesus - "Who has announced from of old the things to come? Let them tell us what is yet to be." - which does tell "what is to come" and "what is yet to be." It is not as specific about the leniency of the Lord as Wisdom, and it might be a good idea, should Lutheran pastors be preaching from this text, to include the appropriate verses from Wisdom 12 which give specificity to the excerpt from Isaiah 44.
Romans 8:18-25 (E, C)
(Note: Roman Catholics and Lutherans appointed this text for reading last Sunday. These are additional comments.)
This is one of Paul's "I've got a glory" sayings, set in the context of a world that "is eagerly waiting for God to reveal his sons" and to free the whole world "from its slavery to decadence, to enjoy the same freedom and glory as the children of God." (Jerusalem Bible) There is a "not yet" to Paul's understanding of "glory," because the fullness of it will not become a final reality until the end of time. In the meantime, those who have been given the "first fruits of the Spirit" must wait patiently for that last day. Almost by accident, therefore, this reading harmonizes with the other two lections, particularly with the Gospel for the Day.
Romans 8:26, 27 (R, L)
Verses 24 and 25 have been deliberately omitted from this reading, despite the fact that last Sunday's second reading ended at 8:23. Guided by the work of the New Testament scholars who insist that verse 26 really follows verse 23, the liturgical specialists simply omitted the two verses in between verse 23 and verse 26. The pastor/preacher might want to consider this passage in that context. Paul assures his readers that, as they "groan inwardly as [they] wait for adoption as sons, the redemption of [their] bodies," the "Spirit helps us in our weakness ... [and] the Spirit himself intercedes for us [the saints] with sighs too deep for words...." This suggests that there are occasions on which the first or second readings - even both - should be read after the Gospel for the Day (possibly just before the sermon, depending on the preacher's choice of text or texts).
Matthew 13:24-30 (36-43)
The parable of the wheat and the weeds is tailor-made for Pentecost, although it might seem more appropriate to the Sundays toward the conclusion of the cycle/season than about one-third of the way through it. Thoroughly eschatological in its perspective - the judgment will come at the end of the era - the parable gives assurance to those who attempt to live out the faith in the righteousness of Christ, as well as giving an odd sort of comfort to those who may wonder why the wicked seem to get away with so much in this world. The addition of verses 36-43, which explain the parable by giving it an allegorical twist, does not make the problem too long; it does, however, create some problems for the preacher while giving the pastor the opportunity to preach both law and gospel by identifying - as does the explanation - reasons why people should be punished but will not be until the end of time. Thus, there is time to reflect on one's sin and repent of it before it is too late.
Sermon suggestions
Matthew 13:24-30 (36-43) - "Judgment and Grace."
One of the most puzzling aspects of the Gospel is that God seems to allow sin to go unpunished here on the earth. Sinners apparently can get away with committing all sorts of evil acts without fear of punishment; perhaps some of the worst persons living know Jesus' teaching that God will allow sinners and righteous to exist together until the end of time. When the judgment comes, they will be separated, and some will receive eternal life, while others - unrepentant sinners - will be consigned to eternal damnation. The truth is that people who think they can get away with sinning don't really understand the gospel and, in particular, this parable. It is about judgment and grace, not simply about grace alone.
1. Judgment is coming. That's a certainty; God will separate sinners from those who have been made sinless in Jesus Christ. But the judgment will not arrive until the end of time, when Jesus will return to judge and rule the earth. God, unlike the law, does not punish evil immediately, but ultimately "wheat" and "weeds" will be separated.
2. Grace prevails. That's the current situation of people before God. He gives the gift of time to sinners, as well as to the righteous; sinners are given time to repent, while the righteous have time to serve. "Wheat" and "weeds" grow and exist, side by side, in the world.
3. Grace may become judgment. First, sinners, who have been given time to repent, may come to the conclusion that repentance is unnecessary; they don't take advantage of the grace that has been given them. Grace will become judgment for them. Second, the righteous, who observe sinners apparently "getting away" with sin not only ask "why" this is so, but may become judgmental, condemning unrepentant sinners, and even questioning the grace-plan of God. "What kind of a God allows people to get away with the sort of thing that he/she has done?" Grace can become judgment and/or judgmental, if it is misunderstood, by both "wheat" and "weeds."
4. Repent and serve. Repentance is a spiritual phenomenon, a gift of grace, that turns people and their lives around - toward God and the business of the kingdom, which is loving service, not judgment. Repentance is a continuing process for those who are "in Christ;" it will occur daily for the rest of their lives, so that people may live in "blessed assurance" and serve the Lord as bong as they live. That's what the parable of the wheat and the weeds is all about.
Exodus 3:1-12 (C) - "Divine Directions."
God, from time to time, intervenes in the affairs of human beings in order to extricate them from impossible situations. The call of Moses - by God - to return to Egypt from the land of Midian was such an act of intervention and grace.
1. A dramatic appearance. God must have thought that Moses needed more than an angel, or even a burning bush, to convince him to return to Egypt; he knew it would take a personal appearance to move Moses out of Midian - so he spoke to him from the middle of a burning bush, telling him that he knew the state of the Israelites in Egypt and that something had to be done about it. Moses was the man God had chosen to gain their release.
2. A troubling question. "Who am I to go to Pharaoh and bring the sons of Israel out of Egypt?" Was Moses simply afraid for his life, if he returned to Egypt, despite the fact that the Pharaoh who was ruling when he killed the Egyptian was dead? Or could it have been an honest question of self-doubt? Isn't this a question that most preachers have asked themselves at one time or another: "Who am I to stand up here and preach to these people?" And other people, ordinary people, in extraordinary circumstances also ask, "Who am I to do this?" And what of Jesus? He even went so far as to pray, "If it be possible, let this cup pass from me."
3. A personal promise. God told Moses, "I shall be with you," and that was enough to convince him that he had to go back to Egypt. Our Lord knew that the Father was with him, and went obediently to the cross. Christ himself has promised us, "I will be with you to the end of time."
4. Follow the leader. That's what the Lord God requires of us, just as he did of Moses and the people of Israel. He gives us divine directions which we, too, are to follow without question or reservations. Follow Jesus, our Leader, as long as you live!
Wisdom 12:13, 16-19 (R, E) - "Justice - Human and Divine."
1. Divine justice. God is the God whose judgment is tempered by mercy. The prophets tell us so, and Jesus Christ proved God's love and mercy in his life and death on behalf of all who deserved only judgment.
2. Human justice. There is more law and harshness - and sometimes an absolute absence of mercy - in our attitudes toward those who have offeneded us or harmed us. That's why the heart of the Lord's Prayer is "Forgive us our sins, as we forgive those who sin against us." Repentance and the realization of God's mercy to us are the secret of human justice and mercy.
3. Ultimate virtue. Kindness and mercy - and withholding judgment toward others - are the genuine expressions of true repentance and faith, testimony that one is living in a right relationship with Christ and people.
Isaiah 44:6-8 (L) - "When God Speaks, Listen!"
God spoke to Moses from the midst of a burning bush; he spoke to the Israelites through his prophets. He has spoken to us through his Son and his Word.
1. Listen to the Word of the Lord. That's the only sure and certain way to get to know him.
2. Hear what he has to say. He himself tells us what he is like and what his attitude is toward us. He is the only God; there is no other. He is the God of the past, the present, and the future.
3. Do what he commands. Through Isaiah, he told the Israelites much the same thing that Jesus told his followers: "And you are my witnesses." That's one demand that he makes of all people who claim to know and love him.
Romans 8:18-25 (E, C) - See last Sunday's "sermon suggestions" (R, L) for this text.
Romans 8:26, 27 (R, L) - "We Never Pray Alone."
1. We ought to pray regularly to God. Christians know that, believe that, but too many of us don't do it. Either we don't really believe in prayer, or we don't know how to pray, or we may simply be spiritually lazy.
2. The spirit teaches us how to pray. That's one of his functions in our lives. That's part of what Paul meant when he said, "The Spirit helps us in our weakness." Our business is to be open to the instructions of Word and Spirit. The Spirit will transform our meager attempts at prayer into mature communication with God.
3. The Spirit takes our petitions to God. He prays for us, so that through the Spirit, we kneel before the presence of the Lord, who always receives our prayers.
4. Let the Spirit take over. That's what is asked of us, and our prayer life will be acceptable to God.
