Proper 27
Preaching
Lectionary Preaching Workbook, SERIES II
for use with Common, Lutheran, and Roman Catholic Lectionaries
Comments on the Lessons
The Zechariah reading is an answer to an inquiry about fasting. Verses 9-10 contain the essence of prophetic moral teaching. The 1 Chronicles passage is David's prayer of farewell composed by the Chronicler, but with a hint of a blissful after-life. The 2 Maccabees reading tells of the martyrdom of a mother and seven sons. In the reading from 2 Thessalonians we have thanksgiving, exhortation, and closing appeals of the letter. The Lucan passage deals with questions about the resurrection, in which Jesus declares that God is the God of the living.
Commentary
Zechariah 7:1-10 (C)
Our reading is part of the third and final section of the book, 7:1--8:23, in which the prophet deals with the implications for Judah's life of the coming of the new age. Our reading was in response to the visit of a delegation from Bethel on December 7, 518 B.C., a group of returnees from Babylon exile. They came to make sacrifice and to worship in the temple, but also to ask a torah or teaching from a priest or prophet. The Israelites had fasted in the fifth month for some sixty years, in remembrance of the destruction of the temple, but now it was being rebuilt. The liturgy was legislated by God so the delegation sought God's answer through a torah, a teaching or direction. Their question was, How should they live in light of the coming Kingdom of God? The answer is that they are to put away despair and to live in certain hope, preparing for the coming of their Lord.
Notice that the prophet does not reply directly to the question of the delegation about the fast of the fifth month, but points out that external religious practices are worthless if the relationship to God has been lost. God wants piety which comes from a listening and obedient heart. These are teachings of Jeremiah and Isaiah as well as Zechariah.
So the prophet sets forth the essence of prophetic moral teaching: Render true judgments, show kindness and mercy each to his brother, do not oppress the widow, the fatherless, the sojourner, or the poor; and let none of you devise evil against his brother in your heart. (v. 10) The prophet says God is ready to answer a sincere people, but so far they have not truly turned to him: " 'As I called, and they would not hear, so they called, and I would not hear,' says the Lord of hosts." (v. 13)
The preacher will find many applications of this text to the sort of contemporary church life which too often gets overly concerned with correct liturgical technique (including use of the lectionary), but neglects showing kindness and mercy to brothers and sisters - and taking up the cause of the oppressed in this country and in the Third World.
1 Chronicles 29:10-13 (L)
This prayer of David comes after he has asked the assembled people to contribute to the construction of the temple, just as he has done. There is an overwhelming response, which moves David to pour out his heart to God in prayer and praise. This is David's prayer of farewell, composed by the Chronicler which reflects the best theology of that time (about the fourth century B.C.). The prayer is based on liturgical prayers in use at that time and many of the phrases appear in prayers still in use in the synagogue.
David praises God for his greatness, power, glory, victory and majesty. He acknowledges that the kingdom is God's, who is head above all; that all riches and honor come from God, who rules
over all. God has power and might to make great and to give strength to all. The part of the prayer in our pericope concludes with David thanking God and praising his glorious name.
2 Maccabees 7:1-12, 9-14 (RC)
The author cites the example of Eleazar, one of the leading teachers of the Law who refused to eat pork and died for his decision. (6:18-31) Now in chapter 7 the author points out that women and children also are willing to die for the Law. Notice the apparent progression in the words the brothers address to the king before dying: the just die rather than sin by breaking the law of their fathers. (v. 2) They trust God will vindicate them. (v. 6) God promises to raise them up. (v. 9) They will rise with bodies fully restored. (v. 11); but there will be no resurrection to life for the wicked. Instead, God will punish them. (v. 17) Although the pericope ends at verse 14, the prophecy of punishment of the wicked should not be omitted.
Note in verse 1, regarding the "king," that the chief persecutor is addressed. The story is contrived to make a strong emphasis: fidelity to God and his Law. "Better to be killed by men and cherish God's promise to raise us again," verse 14, reveals the faith of the sons in God's trustworthy care of their lives in the age to come. The mother was the most remarkable of all, the author tells us in verse 20, because she put her trust in the Lord and encouraged her sons to be faithful even to death.
Christians behind the Iron Curtain, in Central America and in South Africa are being forced to stand bravely for their conviction and faith in God in the face of physical and psychological torture. The faith that God will vindicate in this life and in the life to come gives courage to stand firm. The preacher may want to cite examples of individuals who have kept the faith and suffered as a result. In Our Hope, Father Dudko, a Russian Orthodox Priest tells what many suffered in the U.S.S.R. for their faith. He himself has suffered greatly. Christians in the United States are called to stand firm in their faith and convictions in facing secularism, nationalism, and other forces which undermine the faith.
2 Thessalonians 2:13--3:5 (C) (L)
2 Thessalonians 2:16--3:5 (RC)
The longer reading includes a thanksgiving for God's call to the Thessalonians, 2:13-15, a prayer for their firmness, 2:16-17, a request for prayer, 3:1-2, and an expression of confidence, 3:3-5.
Verse 13 begins rather abruptly after verse 12, calling the readers "beloved of God." They are so addressed because they are chosen by him for salvation. They have been sanctified by the work of the Spirit. Sanctification in Greek means the end product of making holy, the achievement of holiness as Paul describes in Romans 6:19, 22; 1 Corinthians 1:30. Sanctification is not a matter or ritual or religious experience but rather of ethics. It is living so as to please God. It is a life-long process. Note in the footnotes of the RSV that "Spirit" also may mean "of spirit." Most commentators agree that sanctification by the Spirit is to be understood as a reference to the sanctifying power of the Holy Spirit. However, some see this as a reference to the sanctification of the human spirit.
These who are beloved are in sharp contrast to those who are to perish, who did not believe the truth but had pleasure in unrighteousness. This contrast should not be overlooked (although the framers of the lectionary chose to do so).
In verses 16-17 Paul prays for his readers that God may comfort (strengthen) their hearts and establish them in every good work and word. He wants them to abound more and more in poducing the fruits of Christian faith and experience.
Paul asks for prayer by the readers (3:1-2), that the Word of God may speed on and triumph, and that he and his associates may be delivered from wicked and evil men. This is a vivid description of the wicked that Paul faced wherever he went. He is realistic in pointing out that "not all have faith." The book of Acts and Paul's letter describe the conflicts Paul has with these wicked people who disbelieve the truth. This conflict should not be overlooked or downplayed by the preacher, for to do so would give an unrealistic picture of the Gospel and the reception it received and continues to receive.
In verses 3-5 Paul gives expressions of confidence that God will strengthen them and guard them from evil. Paul expresses confidence that his readers will do the things he and his associates command. This gives them hope in the midst of their persecution and conflict within the church. The confidence a parent shows in a child who is struggling with self-identity can help the child achieve his or her goal. But a lack of confidence can be destructive. However, in spite of Paul's confidence expressed here, verses 14-15 give a more realistic picture of the situation.
Note in verse 4 the reference to the "love of God and to the steadfastness of Christ." The text does not make it clear whether in these two phrases the "of" refers to God's love or human love for God, or on the other hand to Christ's endurance or the human endurance generated by Christ. This prayer expresses the thrust found constantly in both letters to the Thessalonians, namely, a great longing that the work which had been begun might be brought to completion.
Luke 20:27-38
The theme of this passage is the question about the resurrection, a doctrine which the Sadducees did not affirm. Parallels are found in Matthew 22:23-33 and Mark 12:18-27. Luke uses somewhat different language from Matthew and Mark to make the same point, that human relations in this life do not exist in the same way as those beyond death. Jesus points to two ages and kinds of existence: (1) this age, by the fact of physical birth, and (2) the age to come, by resurrection.
The Sadducees tried to ridicule Jesus with a question based on the law of levirate marriage (Deuteronomy 25:5-6), which called for a man to take his childless brother's widow as a wife to provide an heir for him. The name for this kind of marriage comes from the Latin "levir," referring to the husband's brother or brother-in-law, hence the term "levirate." The Sadducees enjoyed tormenting the Pharisees (who believed in the resurrection) with questions like this one. Another favorite question was whether those resurrected would require ritual cleansing since they were in contact with a corpse (their own). The number seven was favorite among the Jews and suits the purpose of the story well.
The question put to Jesus is, "whose wife will a woman be after she has been married to seven brothers in levirate marriage, when they all appear in the resurrection? Jesus takes the question more seriously than do those who ask it. He addresses the important assumptions behind the question. He quotes from Exodus 3:6, by which he argues that the Torah does imply a belief in eternal life, thus showing the Sadducees are wrong by their basic argument. When God says he is the God of Abraham and other patriarchs, this implies Abraham is still alive. Jesus says in effect that all life is a matter of friendship with God, life now and after death. Abraham was a friend of God and this continued after death.
The question between Jesus and the Sadducees is not that of Plato, who asked, "If a person die, is he still alive?" but that of Job, who asked, "If a man die, shall he live again?" Jesus answers by saying in effect that the paths of glory lead from the grave. In verse 38 Jesus declares that God is not God of the dead "but of the living; for all live to him." The faithful worship a living God and they also live to him through their response to Jesus.
This question raises an issue popular at the present time: What is life like after death? The New Age emphasis on reincarnation has a lot of people confused. While many people in this secular culture live on a two-dimensional plane, from time to time they wonder about life beyond the grave, particularly when a loved one dies. This text deals with personal identity beyond the grave as well as with the question of marriage relationships.
Theological Reflections
The Zechariah passage calls for living in covenant relationship with God, a relationship in which piety comes from a listening and obedient heart and results in moral living with others. The 1 Chronicles reading is David's last prayer and is offered after the people make a generous gift to building the temple. It is a prayer of farewell and thanksgiving, praising and blessing God for being who he is and for his might and power and glory. In the 2 Maccabees reading the author praises a mother and her sons who were faithful to God and the law in spite of persecution, going even to death rather than disobey. In the 2 Thessalonians reading the writers offer thanksgiving and prayer, make a request for prayer and express their confidence. Luke tells of Jesus' encounter with the Sadducees over the issue of the resurrection, and Jesus affirms God as the God of the living now and beyond the grave.
Homiletical Moves
Zechariah 7:1-10 (C)
Show Kindness and Mercy
1. The people of Bethel sent delegates to Jerusalem to ask about the fast in the fifth month for the destroyed temple, now being rebuilt
2. The Word of the Lord came to the prophet, who pointed to true piety in contrast to false piety, and called the people to render true judgments, show kindness and mercy) not to oppress the powerless, and not to devise evil against one's brother or sister
3. We are called in our time to live in covenant relationship with God and neighbor in response to God's love in Christ, doing justice and mercy and taking the cause of the oppressed and powerless
1 Chronicles 29:10-13 (L)
Now We Thank Thee, Our God
1. David offers a prayer to God, in response to the generous gifts for the temple from the people
2. David praises God for his greatness, power, glory, victory, and majesty
3. David thanks God and praises his glorious name at the end of his life
4. Let us take stock of our lives and praise God for who he is, thanking him for all his mercies to us
2 Maccabees 7:1-2, 9-14 (RC)
The Courage of Seven Brothers and Their Mother
1. Seven brothers and their mother were arrested and were tortured by the king in an effort to force them to eat pork
2. As each son was tortured and died a horrible death, those remaining encouraged each other saying, "God is watching and will have compassion on us"
3. The fourth son said to the king, "Better to be killed by men and cherish God's promise to raise us again, but there will be no resurrection for you"
4. Let us take courage for resisting evil from the assurance that God is watching us, and will have compassion, and will raise us from the dead
2 Thessalonians 2:13--3:5 (C) (L)
2 Thessalonians 2:16--3:5 (RC)
The Lord Is Faithful and Will Strengthen and Guard You
1. Paul gives thanks for his readers who are beloved by the Lord, who chose them to be saved through sanctification
2. Paul urges them to stand firm and hold to the traditions which they were taught by word or by letter
3. Paul asks them to pray for him and his associates, that the Word of the Lord may speed on and triumph, and that they may be delivered from wicked persons
4. The Lord is faithful and will strengthen and guard us from evil
5. Let us live in faithful obedience, doing the will of God
6. May the Lord direct our hearts to the love of God and to the steadfastness of Christ
This Preacher's Preference
Luke 20:27-38
The God of the Living
1. Jesus declares that, while men and women marry and are given in marriage in this age, they will not do so in the resurrection from the dead
2. Jesus says God is the God of the living, even as Moses calls the Lord the God of Abraham and Isaac and Jacob
3. God has revealed himself in Jesus Christ as the Lord of the living, who are raised to new life through him
4. Let us believe in Christ who was raised from the dead and who is able to raise us to new life, now and in the age to come
Hymn for Proper 27: Lift Up Your Heads, Rejoice or
Praise to the Lord, the Almighty
Prayer
O God, who is the God of the living, we turn to praise you and bless your Holy Name. We come because you have chosen us from the beginning to be saved through sanctification by the Spirit and belief in the truth. Enable us to stand firm and hold to the traditions taught in Scripture. We thank you that because Christ was raised from the dead we have the assurance of resurrection with him through faith. We pray that you will strengthen us and guard us from all evil. Grant us eternal comfort and good hope through grace, and establish us in every good work and word. Amen
The Zechariah reading is an answer to an inquiry about fasting. Verses 9-10 contain the essence of prophetic moral teaching. The 1 Chronicles passage is David's prayer of farewell composed by the Chronicler, but with a hint of a blissful after-life. The 2 Maccabees reading tells of the martyrdom of a mother and seven sons. In the reading from 2 Thessalonians we have thanksgiving, exhortation, and closing appeals of the letter. The Lucan passage deals with questions about the resurrection, in which Jesus declares that God is the God of the living.
Commentary
Zechariah 7:1-10 (C)
Our reading is part of the third and final section of the book, 7:1--8:23, in which the prophet deals with the implications for Judah's life of the coming of the new age. Our reading was in response to the visit of a delegation from Bethel on December 7, 518 B.C., a group of returnees from Babylon exile. They came to make sacrifice and to worship in the temple, but also to ask a torah or teaching from a priest or prophet. The Israelites had fasted in the fifth month for some sixty years, in remembrance of the destruction of the temple, but now it was being rebuilt. The liturgy was legislated by God so the delegation sought God's answer through a torah, a teaching or direction. Their question was, How should they live in light of the coming Kingdom of God? The answer is that they are to put away despair and to live in certain hope, preparing for the coming of their Lord.
Notice that the prophet does not reply directly to the question of the delegation about the fast of the fifth month, but points out that external religious practices are worthless if the relationship to God has been lost. God wants piety which comes from a listening and obedient heart. These are teachings of Jeremiah and Isaiah as well as Zechariah.
So the prophet sets forth the essence of prophetic moral teaching: Render true judgments, show kindness and mercy each to his brother, do not oppress the widow, the fatherless, the sojourner, or the poor; and let none of you devise evil against his brother in your heart. (v. 10) The prophet says God is ready to answer a sincere people, but so far they have not truly turned to him: " 'As I called, and they would not hear, so they called, and I would not hear,' says the Lord of hosts." (v. 13)
The preacher will find many applications of this text to the sort of contemporary church life which too often gets overly concerned with correct liturgical technique (including use of the lectionary), but neglects showing kindness and mercy to brothers and sisters - and taking up the cause of the oppressed in this country and in the Third World.
1 Chronicles 29:10-13 (L)
This prayer of David comes after he has asked the assembled people to contribute to the construction of the temple, just as he has done. There is an overwhelming response, which moves David to pour out his heart to God in prayer and praise. This is David's prayer of farewell, composed by the Chronicler which reflects the best theology of that time (about the fourth century B.C.). The prayer is based on liturgical prayers in use at that time and many of the phrases appear in prayers still in use in the synagogue.
David praises God for his greatness, power, glory, victory and majesty. He acknowledges that the kingdom is God's, who is head above all; that all riches and honor come from God, who rules
over all. God has power and might to make great and to give strength to all. The part of the prayer in our pericope concludes with David thanking God and praising his glorious name.
2 Maccabees 7:1-12, 9-14 (RC)
The author cites the example of Eleazar, one of the leading teachers of the Law who refused to eat pork and died for his decision. (6:18-31) Now in chapter 7 the author points out that women and children also are willing to die for the Law. Notice the apparent progression in the words the brothers address to the king before dying: the just die rather than sin by breaking the law of their fathers. (v. 2) They trust God will vindicate them. (v. 6) God promises to raise them up. (v. 9) They will rise with bodies fully restored. (v. 11); but there will be no resurrection to life for the wicked. Instead, God will punish them. (v. 17) Although the pericope ends at verse 14, the prophecy of punishment of the wicked should not be omitted.
Note in verse 1, regarding the "king," that the chief persecutor is addressed. The story is contrived to make a strong emphasis: fidelity to God and his Law. "Better to be killed by men and cherish God's promise to raise us again," verse 14, reveals the faith of the sons in God's trustworthy care of their lives in the age to come. The mother was the most remarkable of all, the author tells us in verse 20, because she put her trust in the Lord and encouraged her sons to be faithful even to death.
Christians behind the Iron Curtain, in Central America and in South Africa are being forced to stand bravely for their conviction and faith in God in the face of physical and psychological torture. The faith that God will vindicate in this life and in the life to come gives courage to stand firm. The preacher may want to cite examples of individuals who have kept the faith and suffered as a result. In Our Hope, Father Dudko, a Russian Orthodox Priest tells what many suffered in the U.S.S.R. for their faith. He himself has suffered greatly. Christians in the United States are called to stand firm in their faith and convictions in facing secularism, nationalism, and other forces which undermine the faith.
2 Thessalonians 2:13--3:5 (C) (L)
2 Thessalonians 2:16--3:5 (RC)
The longer reading includes a thanksgiving for God's call to the Thessalonians, 2:13-15, a prayer for their firmness, 2:16-17, a request for prayer, 3:1-2, and an expression of confidence, 3:3-5.
Verse 13 begins rather abruptly after verse 12, calling the readers "beloved of God." They are so addressed because they are chosen by him for salvation. They have been sanctified by the work of the Spirit. Sanctification in Greek means the end product of making holy, the achievement of holiness as Paul describes in Romans 6:19, 22; 1 Corinthians 1:30. Sanctification is not a matter or ritual or religious experience but rather of ethics. It is living so as to please God. It is a life-long process. Note in the footnotes of the RSV that "Spirit" also may mean "of spirit." Most commentators agree that sanctification by the Spirit is to be understood as a reference to the sanctifying power of the Holy Spirit. However, some see this as a reference to the sanctification of the human spirit.
These who are beloved are in sharp contrast to those who are to perish, who did not believe the truth but had pleasure in unrighteousness. This contrast should not be overlooked (although the framers of the lectionary chose to do so).
In verses 16-17 Paul prays for his readers that God may comfort (strengthen) their hearts and establish them in every good work and word. He wants them to abound more and more in poducing the fruits of Christian faith and experience.
Paul asks for prayer by the readers (3:1-2), that the Word of God may speed on and triumph, and that he and his associates may be delivered from wicked and evil men. This is a vivid description of the wicked that Paul faced wherever he went. He is realistic in pointing out that "not all have faith." The book of Acts and Paul's letter describe the conflicts Paul has with these wicked people who disbelieve the truth. This conflict should not be overlooked or downplayed by the preacher, for to do so would give an unrealistic picture of the Gospel and the reception it received and continues to receive.
In verses 3-5 Paul gives expressions of confidence that God will strengthen them and guard them from evil. Paul expresses confidence that his readers will do the things he and his associates command. This gives them hope in the midst of their persecution and conflict within the church. The confidence a parent shows in a child who is struggling with self-identity can help the child achieve his or her goal. But a lack of confidence can be destructive. However, in spite of Paul's confidence expressed here, verses 14-15 give a more realistic picture of the situation.
Note in verse 4 the reference to the "love of God and to the steadfastness of Christ." The text does not make it clear whether in these two phrases the "of" refers to God's love or human love for God, or on the other hand to Christ's endurance or the human endurance generated by Christ. This prayer expresses the thrust found constantly in both letters to the Thessalonians, namely, a great longing that the work which had been begun might be brought to completion.
Luke 20:27-38
The theme of this passage is the question about the resurrection, a doctrine which the Sadducees did not affirm. Parallels are found in Matthew 22:23-33 and Mark 12:18-27. Luke uses somewhat different language from Matthew and Mark to make the same point, that human relations in this life do not exist in the same way as those beyond death. Jesus points to two ages and kinds of existence: (1) this age, by the fact of physical birth, and (2) the age to come, by resurrection.
The Sadducees tried to ridicule Jesus with a question based on the law of levirate marriage (Deuteronomy 25:5-6), which called for a man to take his childless brother's widow as a wife to provide an heir for him. The name for this kind of marriage comes from the Latin "levir," referring to the husband's brother or brother-in-law, hence the term "levirate." The Sadducees enjoyed tormenting the Pharisees (who believed in the resurrection) with questions like this one. Another favorite question was whether those resurrected would require ritual cleansing since they were in contact with a corpse (their own). The number seven was favorite among the Jews and suits the purpose of the story well.
The question put to Jesus is, "whose wife will a woman be after she has been married to seven brothers in levirate marriage, when they all appear in the resurrection? Jesus takes the question more seriously than do those who ask it. He addresses the important assumptions behind the question. He quotes from Exodus 3:6, by which he argues that the Torah does imply a belief in eternal life, thus showing the Sadducees are wrong by their basic argument. When God says he is the God of Abraham and other patriarchs, this implies Abraham is still alive. Jesus says in effect that all life is a matter of friendship with God, life now and after death. Abraham was a friend of God and this continued after death.
The question between Jesus and the Sadducees is not that of Plato, who asked, "If a person die, is he still alive?" but that of Job, who asked, "If a man die, shall he live again?" Jesus answers by saying in effect that the paths of glory lead from the grave. In verse 38 Jesus declares that God is not God of the dead "but of the living; for all live to him." The faithful worship a living God and they also live to him through their response to Jesus.
This question raises an issue popular at the present time: What is life like after death? The New Age emphasis on reincarnation has a lot of people confused. While many people in this secular culture live on a two-dimensional plane, from time to time they wonder about life beyond the grave, particularly when a loved one dies. This text deals with personal identity beyond the grave as well as with the question of marriage relationships.
Theological Reflections
The Zechariah passage calls for living in covenant relationship with God, a relationship in which piety comes from a listening and obedient heart and results in moral living with others. The 1 Chronicles reading is David's last prayer and is offered after the people make a generous gift to building the temple. It is a prayer of farewell and thanksgiving, praising and blessing God for being who he is and for his might and power and glory. In the 2 Maccabees reading the author praises a mother and her sons who were faithful to God and the law in spite of persecution, going even to death rather than disobey. In the 2 Thessalonians reading the writers offer thanksgiving and prayer, make a request for prayer and express their confidence. Luke tells of Jesus' encounter with the Sadducees over the issue of the resurrection, and Jesus affirms God as the God of the living now and beyond the grave.
Homiletical Moves
Zechariah 7:1-10 (C)
Show Kindness and Mercy
1. The people of Bethel sent delegates to Jerusalem to ask about the fast in the fifth month for the destroyed temple, now being rebuilt
2. The Word of the Lord came to the prophet, who pointed to true piety in contrast to false piety, and called the people to render true judgments, show kindness and mercy) not to oppress the powerless, and not to devise evil against one's brother or sister
3. We are called in our time to live in covenant relationship with God and neighbor in response to God's love in Christ, doing justice and mercy and taking the cause of the oppressed and powerless
1 Chronicles 29:10-13 (L)
Now We Thank Thee, Our God
1. David offers a prayer to God, in response to the generous gifts for the temple from the people
2. David praises God for his greatness, power, glory, victory, and majesty
3. David thanks God and praises his glorious name at the end of his life
4. Let us take stock of our lives and praise God for who he is, thanking him for all his mercies to us
2 Maccabees 7:1-2, 9-14 (RC)
The Courage of Seven Brothers and Their Mother
1. Seven brothers and their mother were arrested and were tortured by the king in an effort to force them to eat pork
2. As each son was tortured and died a horrible death, those remaining encouraged each other saying, "God is watching and will have compassion on us"
3. The fourth son said to the king, "Better to be killed by men and cherish God's promise to raise us again, but there will be no resurrection for you"
4. Let us take courage for resisting evil from the assurance that God is watching us, and will have compassion, and will raise us from the dead
2 Thessalonians 2:13--3:5 (C) (L)
2 Thessalonians 2:16--3:5 (RC)
The Lord Is Faithful and Will Strengthen and Guard You
1. Paul gives thanks for his readers who are beloved by the Lord, who chose them to be saved through sanctification
2. Paul urges them to stand firm and hold to the traditions which they were taught by word or by letter
3. Paul asks them to pray for him and his associates, that the Word of the Lord may speed on and triumph, and that they may be delivered from wicked persons
4. The Lord is faithful and will strengthen and guard us from evil
5. Let us live in faithful obedience, doing the will of God
6. May the Lord direct our hearts to the love of God and to the steadfastness of Christ
This Preacher's Preference
Luke 20:27-38
The God of the Living
1. Jesus declares that, while men and women marry and are given in marriage in this age, they will not do so in the resurrection from the dead
2. Jesus says God is the God of the living, even as Moses calls the Lord the God of Abraham and Isaac and Jacob
3. God has revealed himself in Jesus Christ as the Lord of the living, who are raised to new life through him
4. Let us believe in Christ who was raised from the dead and who is able to raise us to new life, now and in the age to come
Hymn for Proper 27: Lift Up Your Heads, Rejoice or
Praise to the Lord, the Almighty
Prayer
O God, who is the God of the living, we turn to praise you and bless your Holy Name. We come because you have chosen us from the beginning to be saved through sanctification by the Spirit and belief in the truth. Enable us to stand firm and hold to the traditions taught in Scripture. We thank you that because Christ was raised from the dead we have the assurance of resurrection with him through faith. We pray that you will strengthen us and guard us from all evil. Grant us eternal comfort and good hope through grace, and establish us in every good work and word. Amen
