Proper 12
Preaching
Lectionary Preaching Workbook
Series III, Cycle A
The church year theological clue
Once more the eschatological framework of the church year is reinforced by the day's readings, especially the lesson from Romans 8 and verses 47-50 of the Gospel of the Day, which speak specifically of the "end of the age" and the judgment that will come with it. Matthew's Gospel also spells out the nature of realized and present eschatology in the two little parables of the treasure and the precious pearl. Without the readings, the eschatological motif of Pentecost would be virtually indistinct on this Sunday; the readings remind us of the movement of the church through time to the last things spelled out at the conclusion of the Pentecost cycle/season and Christ the King Sunday.
The Prayer of the Day (LBW) - The introduction to this prayer ("O God, your ears are open always to the prayers of your servants") is a theological reconstruction of the classic collect, which begins, "Let thy merciful ears, O Lord, be open to the prayers of thy humble servants." The theology of the petition has also been improved by a radical reworking of the prayer itself. The older form said: "and, that they may obtain their petitions, make them to ask such things as shall please thee...." The new petition prays: "Open our hearts and minds to you, that we may live in harmony with your will and receive the gifts of your spirit...." These alterations make the new prayer more positively grace-oriented than the older collect, and function - especially over against Year A's Gospel - as a reminder that the kingdom of heaven is a gift from God, through Christ, to the faithful, and that life in the kingdom that is in harmony with God's will is dependent upon the power of the Holy Spirit to reach and touch the mind and reinforce the will of believers.
The Psalm of the Day - Psalm 119:57, 72, 76-77, 127-130 (R); 119:121-136 or 119:129-136 (E); 1 19:129-136 (L) - This psalm, regardless of which of the above selections might be followed, echoes and responds to the "wisdom motif" of Solomon's prayer in the day's first reading. It also points toward the Gospel, particularly in those verses that speak of the precedence that God's commandments should have over the things of this world:
Truly, I love your commandments more than gold and precious stones. I hold all your commandments to be right for me; all paths of falsehood I abhor. (vv. 127-128)
Central to the theology of the psalm and the Old Testament reading is verse 130: "When your word goes forth it gives light; it gives understanding to the simple."
The Psalm Prayer (LBW)
Lord, you are just and your commandments are eternal. Teach us to love you with all our hearts and to love our neighbors as ourselves, for the sake ofJesus our Lord.
Psalm 105:1-11 (C) - Portions of this psalm might be incorporated into the liturgy on any given Sunday, especially the emphasis upon remembering and proclaiming all of the good things God has done for his people. The latter part of this selection speaks specifically of the covenant he made with Abraham and the promise that he made to Israel, "To you will I give the land of Canaan to be your allotted inheritance." The unused portions of the psalm are a recitation of Israel's history, speaking of Moses and the Exodus following verse 26. Obviously, to use all of the psalm would be impractical; it is simply too long as a responsory. The first verses were used to highlight the identity of God: "He is the Lord our God; his judgments prevail in all the world" (v. 7), and to complement and respond to the first reading.
The readings:
1 Kings 3:5-12 (R, E, L)
Few persons have had a dream that begins to compare with that of Solomon, wherein God asks, "Ask what I shall give you," and the child Solomon, after recounting how God has shown his "steadfast love" to David and now to him, who succeeds his father David on the throne of Israel, prays: "Give thy servant therefore an understanding mind to govern thy people, that I may discern between good and evil...." No prayer could have been more pleasing to God:
Because you have asked this, and have not asked for yourself long life or riches or the life of your enemies, but have asked for yourself understanding to discern what is right.... Behold, I give you a wise and discerning mind, so that none like you has been before you and none like you shall arise after you.
Here, then, is the content of the treasure in the field and the pearl of great price pointed out by Jesus in the two little parables which introduce the Gospel for the Day. The wisdom to know God, his will, and his ways, is of greater value than anything else in life.
Exodus 3:13-20 (C)
The Roman, Episcopal, and Lutheran lectionaries appoint Exodus 3 for the Third Sunday in Lent of Year C. All three begin before verse 13, but all spill over into the beginning of this lesson from the Common Lectionary. This reading begins with God's calling of Moses to lead his people out of Egypt and his promise of Israel's deliverance from the power of Pharaoh (which is where the Roman, Episcopal, and Lutheran readings end), and directs Moses to gather the elders and the people and tell them what God will do for them. Yahweh tells Moses who he is - "I Am who I Am" - and what he will do to convince Pharaoh to free his people: "I shall show my power and strike Egypt with all the wonders I am going to work there. After this he will let you go." Psalm 105 responds perfectly to this "free-floating first reading, which really doesn't connect with either the Second Lesson or the Gospel.
Romans 8:28-30 (R, L); 8:26-34 (E); 8:26-30 (C)
The longer lessons provide the context for the three verse readings of the Roman and Episcopal lectionaries on this day; that context is the hope that the faithful have in Christ. Because he is sure that this hope is in the future, but has also been experienced in their lives, Paul dares to say to people who have known severe persecutions, "We know that in everything God works for good with those who love him, who are called according to his purpose." He could say that to the families of those who had been martyred in the name of Christ, and even to those who might face a terrible death because they would not renounce their faith. Paul knew that the faithful would experience a different setting and a different way of life after death than they had known and had experienced in this life. But only then would they know the reality of a final glorification.
Matthew 13:44-52 (R, L, C); (the Roman Lectionary also has a shortform, 13:44-46); 13:31-33, 44-49a (E)
In order to emphasize the truth of the parables of the treasure in the field and the pearl of great price as parables of the kingdom of heaven, the Episcopal Lectionary does two things: it adds two additional parables - the mustard seed and the woman using yeast as leaven (vv. 31-33) - to highlight the kingdom of heaven theme; and, the last two verses, which really speak to the work of evangelists and preachers, who always are faced with the task of interpreting the "old" Word freshly in another time and new situations, have been removed. (One might discern the influence of Reginald Fuller in the additions and, especially, in the deletion of verses 51 and 52, which might detract from the main thrust of the gospel. He would not, however, allow anyone to misinterpret the deletion, because he has shown, again and again in his writings, the importance of redaction in the exegetical/hermeneutical process.)
The first parable may trouble some readers because the man who has discovered the treasure in the field is ready to cheat the owner(s), if necessary, in order to obtain it for himself. Of course, what Jesus is getting at is that the treasure - the kingdom of heaven - is of such value that one should stop at nothing in order to gain it. The second parable - the pearl of great price - emphasizes the same truth about the kingdom of heaven; heaven is to be gained at any cost. In considering these parables for preaching, the emphasis is on the unmatched value of the kingdom of heaven for human beings, rather than on how the kingdom of heaven is obtained. The context of Jesus' life and sayings reminds us that he was a superb theologian, and that he knew that the kingdom of heaven was a pure gift of grace from God that could not be purchased, or won, or discovered, by human initiative, ingenuity, or intention. Those who have been "found" by Christ know this and cling to their most precious possession with all their might; they know their eternal destiny hangs in the balance. The faithful dare not lose what has been found to be of such value, the kingdom of heaven.
The parable of the dragnet points once more to the last things and the judgment which will happen at that time. The good and evil will be separated, with the evil once cast into "the furnace of fire; there men will weep and gnash their teeth." The implication is that the good, the righteous ones, will remain in the kingdom of heaven and know the fullness of joy that pure communion with God gives to faithful people.
Sermon suggestions:
Matthew 13:44-50 - "Go for it - the Kingdom!"
A few days ago, my wife and I spent some time with a young couple - relatives - who are enjoying all the best things there are in life. The man is a very successful salesman, who earns enough money that his wife is able to stay at home with their two small children. They have a lovely home - brand new - the usual two cars, a motorcycle, an expensive boat moored at their lake property, a tractor at home and another at their cottage, the latest in appliances and toys for grownups as well as children (two VCRs, stereo, compact disc player, etc.). The young mother was talking about her husband's work; he is considering moving from one sales position to another in which he would be working for straight commission; ostensibly, he could earn more money that way. She said: "Oh, he makes good money now, but you might as well make as much as you possibly can, don't you think?" Rather typically, they are living for the present, for what they can accumulate and enjoy; they will do whatever they have to do to improve their already affluent life-style even more. One could conclude that their hearts are where their treasures are, despite the fact that they can see the steeple of the church where they were married, and where their two children were baptized, from their home that is high atop a hill; they never attend worship services there. Their lives and life-style seem almost to be a parable of this time, this age, which is quite a contrast from that of Jesus' parables, because their treasures are of this world, not of the kingdom of heaven.
1. Our most precious gift - the kingdom of heaven. Jesus not only believed that, but he illustrated it with parables, and died to validate his teachings about the worth of the kingdom. What value do you place upon the kingdom?
2. Our first priority in life - seeking the kingdom. God gives the kingdom through Jesus to those who honestly seek it and desire to receive it and enjoy the blessings and benefits now and in this life. What do you seek most in life?
3. Our ultimate effort - rejoice and cling to the hope of the kingdom. Once we have received the gift of grace - the kingdom of heaven - it is for us not to lose it, but through repentance and joyful obedience, to live the new life of the kingdom as long as we live. What do you work hardest to achieve, accumulate, and retain?
4. Our eternal fate - "Choose this day whom you will serve" - the kingdom of heaven or the world - because tomorrow may be too late. "Go for it - the kingdom of God."
1 Kings 3:5-12 (R, E, L) - "A Programmed Prayer."
A colleague, Wendell Frerichs, preached a memorable sermon about prayer a few years ago. He declared that there are at least three "levels" on which believers might pray: we might pray desperately, when life threatens to overwhelm us, and this is the lowest level of prayer; we might pray dutifully, because we know that, as faithful Christians, we should pray to God every day, and this is a higher level of prayer; and, we might pray as a loving response to the God of all goodness and grace, who in Jesus Christ has saved and redeemed us, and this is tile highest level of prayer. In this story - a dream sequence, if you wiff, Solomon offers a prayer that has a touch of desperation in it, an expression of proper piety and devotion, and a prayer that attains the highest level that a prayer might reach as he surrenders his future to God in love.
1. Programmed prayer - When do you pray? Do you pray at all? In what situations do you pray? What are your prayers like? Are they all on one level? What do you pray for? Are your prayers programmed primarily by what happens in your life? Are they programmed by what God has done for you in Jesus Christ?
2. A prayer program - Unlike Solomon, most of us have to depend upon conscious efforts at prayer, not on dreams in which God comes to us. Prayer is a loving response to God's constant goodness and grace, not simply a spiritual resource for desperate situations, nor even a saintly habit - valid as these are.
3. Prayer programmed - God himself, through his Word and his Son, teaches us to be constant in prayer, and to pray for what is of the most value in life - the wisdom of the kingdom, for a blessed life - for our loved ones, for ourselves, for all people in this world - in which we discern what is right and good and proper - and choose to live godly lives in time and for eternity.
This reading, especially the part of Solomon's prayer which is asking for a "discerning mind ... that I may discern between good and evil," may readily be incorporated into the sermon on Matthew 13. It would make a fitting concluding section of the sermon, possibly replacing the second and third parts of the Matthew 13 sermon. Conversely, the main sermon might come from the Old Testament reading, bringing in the parables of the kingdom as examples of what we should give priority to in our prayers.
Exodus 3:13-20 - "The 'I Am' God."
Introduction: Retell, concisely, the story in last Sunday's reading, Exodus 3:1-12, reminding the listeners of what was said in the sermon.
1. God himself - "I Am who I Am" - planned and initiated the Exodus. He gave Moses authority to execute his plan. He is the one who causes all good - the saving acts - to happen in the world.
2. God told Moses what to do and what he would do. He would bring his plan to fruition. He knew that Pharaoh would not let the people go, even for a three-day retreat, so he promised to display his power to soften Pharaoh's heart.
3. The "I Am" God also came and revealed himself to all the world. His revelation was in one man - Jesus Christ - not to one man, and it set in motion his plan for freeing every person from sin and death. In his death and resurrection, Jesus accomplished a one-person exodus that is valid for all people and until the end of time.
4. Listen to, and believe, the Word of God - "I Am the Lord" - and become free to live forever in Jesus Christ.
Romans 8:28-30 - "Just What is Jesus Saying?" ("We know that in everything God works for good with those who love him, who are called according to his purpose." v. 28)
1. It sounds like the promise of a "rose garden," doesn't it? At least, that's how we hear these words, because we think that Christians should have no painful or unpleasant experiences in life. We all would welcome divine intervention in our affairs, at one time or another, wouldn't we?
2. God is actively at work in our lives. He turns us toward the good by supporting us in every situation we may face, changing pain into joy, suffering into glory, and defeat into victory through Jesus Christ and the presence - and prayers - of the Spirit.
3. Just what is Jesus saying? "Trust in God" - and you will come to know how God is working to change evil, pain, suffering, and anguish into good - for you and for all people in the world.
(Romans 8:31-34, included in this day's reading in the Episcopal Lectionary, will be incorporated into the sermon for the Eleventh Sunday after Pentecost [Romans 8:35-39 - Lutheran; Romans 8:35, 37-39 - Roman Ordo; Romans 8:31-39 - Common Lectionary]).
Once more the eschatological framework of the church year is reinforced by the day's readings, especially the lesson from Romans 8 and verses 47-50 of the Gospel of the Day, which speak specifically of the "end of the age" and the judgment that will come with it. Matthew's Gospel also spells out the nature of realized and present eschatology in the two little parables of the treasure and the precious pearl. Without the readings, the eschatological motif of Pentecost would be virtually indistinct on this Sunday; the readings remind us of the movement of the church through time to the last things spelled out at the conclusion of the Pentecost cycle/season and Christ the King Sunday.
The Prayer of the Day (LBW) - The introduction to this prayer ("O God, your ears are open always to the prayers of your servants") is a theological reconstruction of the classic collect, which begins, "Let thy merciful ears, O Lord, be open to the prayers of thy humble servants." The theology of the petition has also been improved by a radical reworking of the prayer itself. The older form said: "and, that they may obtain their petitions, make them to ask such things as shall please thee...." The new petition prays: "Open our hearts and minds to you, that we may live in harmony with your will and receive the gifts of your spirit...." These alterations make the new prayer more positively grace-oriented than the older collect, and function - especially over against Year A's Gospel - as a reminder that the kingdom of heaven is a gift from God, through Christ, to the faithful, and that life in the kingdom that is in harmony with God's will is dependent upon the power of the Holy Spirit to reach and touch the mind and reinforce the will of believers.
The Psalm of the Day - Psalm 119:57, 72, 76-77, 127-130 (R); 119:121-136 or 119:129-136 (E); 1 19:129-136 (L) - This psalm, regardless of which of the above selections might be followed, echoes and responds to the "wisdom motif" of Solomon's prayer in the day's first reading. It also points toward the Gospel, particularly in those verses that speak of the precedence that God's commandments should have over the things of this world:
Truly, I love your commandments more than gold and precious stones. I hold all your commandments to be right for me; all paths of falsehood I abhor. (vv. 127-128)
Central to the theology of the psalm and the Old Testament reading is verse 130: "When your word goes forth it gives light; it gives understanding to the simple."
The Psalm Prayer (LBW)
Lord, you are just and your commandments are eternal. Teach us to love you with all our hearts and to love our neighbors as ourselves, for the sake ofJesus our Lord.
Psalm 105:1-11 (C) - Portions of this psalm might be incorporated into the liturgy on any given Sunday, especially the emphasis upon remembering and proclaiming all of the good things God has done for his people. The latter part of this selection speaks specifically of the covenant he made with Abraham and the promise that he made to Israel, "To you will I give the land of Canaan to be your allotted inheritance." The unused portions of the psalm are a recitation of Israel's history, speaking of Moses and the Exodus following verse 26. Obviously, to use all of the psalm would be impractical; it is simply too long as a responsory. The first verses were used to highlight the identity of God: "He is the Lord our God; his judgments prevail in all the world" (v. 7), and to complement and respond to the first reading.
The readings:
1 Kings 3:5-12 (R, E, L)
Few persons have had a dream that begins to compare with that of Solomon, wherein God asks, "Ask what I shall give you," and the child Solomon, after recounting how God has shown his "steadfast love" to David and now to him, who succeeds his father David on the throne of Israel, prays: "Give thy servant therefore an understanding mind to govern thy people, that I may discern between good and evil...." No prayer could have been more pleasing to God:
Because you have asked this, and have not asked for yourself long life or riches or the life of your enemies, but have asked for yourself understanding to discern what is right.... Behold, I give you a wise and discerning mind, so that none like you has been before you and none like you shall arise after you.
Here, then, is the content of the treasure in the field and the pearl of great price pointed out by Jesus in the two little parables which introduce the Gospel for the Day. The wisdom to know God, his will, and his ways, is of greater value than anything else in life.
Exodus 3:13-20 (C)
The Roman, Episcopal, and Lutheran lectionaries appoint Exodus 3 for the Third Sunday in Lent of Year C. All three begin before verse 13, but all spill over into the beginning of this lesson from the Common Lectionary. This reading begins with God's calling of Moses to lead his people out of Egypt and his promise of Israel's deliverance from the power of Pharaoh (which is where the Roman, Episcopal, and Lutheran readings end), and directs Moses to gather the elders and the people and tell them what God will do for them. Yahweh tells Moses who he is - "I Am who I Am" - and what he will do to convince Pharaoh to free his people: "I shall show my power and strike Egypt with all the wonders I am going to work there. After this he will let you go." Psalm 105 responds perfectly to this "free-floating first reading, which really doesn't connect with either the Second Lesson or the Gospel.
Romans 8:28-30 (R, L); 8:26-34 (E); 8:26-30 (C)
The longer lessons provide the context for the three verse readings of the Roman and Episcopal lectionaries on this day; that context is the hope that the faithful have in Christ. Because he is sure that this hope is in the future, but has also been experienced in their lives, Paul dares to say to people who have known severe persecutions, "We know that in everything God works for good with those who love him, who are called according to his purpose." He could say that to the families of those who had been martyred in the name of Christ, and even to those who might face a terrible death because they would not renounce their faith. Paul knew that the faithful would experience a different setting and a different way of life after death than they had known and had experienced in this life. But only then would they know the reality of a final glorification.
Matthew 13:44-52 (R, L, C); (the Roman Lectionary also has a shortform, 13:44-46); 13:31-33, 44-49a (E)
In order to emphasize the truth of the parables of the treasure in the field and the pearl of great price as parables of the kingdom of heaven, the Episcopal Lectionary does two things: it adds two additional parables - the mustard seed and the woman using yeast as leaven (vv. 31-33) - to highlight the kingdom of heaven theme; and, the last two verses, which really speak to the work of evangelists and preachers, who always are faced with the task of interpreting the "old" Word freshly in another time and new situations, have been removed. (One might discern the influence of Reginald Fuller in the additions and, especially, in the deletion of verses 51 and 52, which might detract from the main thrust of the gospel. He would not, however, allow anyone to misinterpret the deletion, because he has shown, again and again in his writings, the importance of redaction in the exegetical/hermeneutical process.)
The first parable may trouble some readers because the man who has discovered the treasure in the field is ready to cheat the owner(s), if necessary, in order to obtain it for himself. Of course, what Jesus is getting at is that the treasure - the kingdom of heaven - is of such value that one should stop at nothing in order to gain it. The second parable - the pearl of great price - emphasizes the same truth about the kingdom of heaven; heaven is to be gained at any cost. In considering these parables for preaching, the emphasis is on the unmatched value of the kingdom of heaven for human beings, rather than on how the kingdom of heaven is obtained. The context of Jesus' life and sayings reminds us that he was a superb theologian, and that he knew that the kingdom of heaven was a pure gift of grace from God that could not be purchased, or won, or discovered, by human initiative, ingenuity, or intention. Those who have been "found" by Christ know this and cling to their most precious possession with all their might; they know their eternal destiny hangs in the balance. The faithful dare not lose what has been found to be of such value, the kingdom of heaven.
The parable of the dragnet points once more to the last things and the judgment which will happen at that time. The good and evil will be separated, with the evil once cast into "the furnace of fire; there men will weep and gnash their teeth." The implication is that the good, the righteous ones, will remain in the kingdom of heaven and know the fullness of joy that pure communion with God gives to faithful people.
Sermon suggestions:
Matthew 13:44-50 - "Go for it - the Kingdom!"
A few days ago, my wife and I spent some time with a young couple - relatives - who are enjoying all the best things there are in life. The man is a very successful salesman, who earns enough money that his wife is able to stay at home with their two small children. They have a lovely home - brand new - the usual two cars, a motorcycle, an expensive boat moored at their lake property, a tractor at home and another at their cottage, the latest in appliances and toys for grownups as well as children (two VCRs, stereo, compact disc player, etc.). The young mother was talking about her husband's work; he is considering moving from one sales position to another in which he would be working for straight commission; ostensibly, he could earn more money that way. She said: "Oh, he makes good money now, but you might as well make as much as you possibly can, don't you think?" Rather typically, they are living for the present, for what they can accumulate and enjoy; they will do whatever they have to do to improve their already affluent life-style even more. One could conclude that their hearts are where their treasures are, despite the fact that they can see the steeple of the church where they were married, and where their two children were baptized, from their home that is high atop a hill; they never attend worship services there. Their lives and life-style seem almost to be a parable of this time, this age, which is quite a contrast from that of Jesus' parables, because their treasures are of this world, not of the kingdom of heaven.
1. Our most precious gift - the kingdom of heaven. Jesus not only believed that, but he illustrated it with parables, and died to validate his teachings about the worth of the kingdom. What value do you place upon the kingdom?
2. Our first priority in life - seeking the kingdom. God gives the kingdom through Jesus to those who honestly seek it and desire to receive it and enjoy the blessings and benefits now and in this life. What do you seek most in life?
3. Our ultimate effort - rejoice and cling to the hope of the kingdom. Once we have received the gift of grace - the kingdom of heaven - it is for us not to lose it, but through repentance and joyful obedience, to live the new life of the kingdom as long as we live. What do you work hardest to achieve, accumulate, and retain?
4. Our eternal fate - "Choose this day whom you will serve" - the kingdom of heaven or the world - because tomorrow may be too late. "Go for it - the kingdom of God."
1 Kings 3:5-12 (R, E, L) - "A Programmed Prayer."
A colleague, Wendell Frerichs, preached a memorable sermon about prayer a few years ago. He declared that there are at least three "levels" on which believers might pray: we might pray desperately, when life threatens to overwhelm us, and this is the lowest level of prayer; we might pray dutifully, because we know that, as faithful Christians, we should pray to God every day, and this is a higher level of prayer; and, we might pray as a loving response to the God of all goodness and grace, who in Jesus Christ has saved and redeemed us, and this is tile highest level of prayer. In this story - a dream sequence, if you wiff, Solomon offers a prayer that has a touch of desperation in it, an expression of proper piety and devotion, and a prayer that attains the highest level that a prayer might reach as he surrenders his future to God in love.
1. Programmed prayer - When do you pray? Do you pray at all? In what situations do you pray? What are your prayers like? Are they all on one level? What do you pray for? Are your prayers programmed primarily by what happens in your life? Are they programmed by what God has done for you in Jesus Christ?
2. A prayer program - Unlike Solomon, most of us have to depend upon conscious efforts at prayer, not on dreams in which God comes to us. Prayer is a loving response to God's constant goodness and grace, not simply a spiritual resource for desperate situations, nor even a saintly habit - valid as these are.
3. Prayer programmed - God himself, through his Word and his Son, teaches us to be constant in prayer, and to pray for what is of the most value in life - the wisdom of the kingdom, for a blessed life - for our loved ones, for ourselves, for all people in this world - in which we discern what is right and good and proper - and choose to live godly lives in time and for eternity.
This reading, especially the part of Solomon's prayer which is asking for a "discerning mind ... that I may discern between good and evil," may readily be incorporated into the sermon on Matthew 13. It would make a fitting concluding section of the sermon, possibly replacing the second and third parts of the Matthew 13 sermon. Conversely, the main sermon might come from the Old Testament reading, bringing in the parables of the kingdom as examples of what we should give priority to in our prayers.
Exodus 3:13-20 - "The 'I Am' God."
Introduction: Retell, concisely, the story in last Sunday's reading, Exodus 3:1-12, reminding the listeners of what was said in the sermon.
1. God himself - "I Am who I Am" - planned and initiated the Exodus. He gave Moses authority to execute his plan. He is the one who causes all good - the saving acts - to happen in the world.
2. God told Moses what to do and what he would do. He would bring his plan to fruition. He knew that Pharaoh would not let the people go, even for a three-day retreat, so he promised to display his power to soften Pharaoh's heart.
3. The "I Am" God also came and revealed himself to all the world. His revelation was in one man - Jesus Christ - not to one man, and it set in motion his plan for freeing every person from sin and death. In his death and resurrection, Jesus accomplished a one-person exodus that is valid for all people and until the end of time.
4. Listen to, and believe, the Word of God - "I Am the Lord" - and become free to live forever in Jesus Christ.
Romans 8:28-30 - "Just What is Jesus Saying?" ("We know that in everything God works for good with those who love him, who are called according to his purpose." v. 28)
1. It sounds like the promise of a "rose garden," doesn't it? At least, that's how we hear these words, because we think that Christians should have no painful or unpleasant experiences in life. We all would welcome divine intervention in our affairs, at one time or another, wouldn't we?
2. God is actively at work in our lives. He turns us toward the good by supporting us in every situation we may face, changing pain into joy, suffering into glory, and defeat into victory through Jesus Christ and the presence - and prayers - of the Spirit.
3. Just what is Jesus saying? "Trust in God" - and you will come to know how God is working to change evil, pain, suffering, and anguish into good - for you and for all people in the world.
(Romans 8:31-34, included in this day's reading in the Episcopal Lectionary, will be incorporated into the sermon for the Eleventh Sunday after Pentecost [Romans 8:35-39 - Lutheran; Romans 8:35, 37-39 - Roman Ordo; Romans 8:31-39 - Common Lectionary]).
