Proper 28
Preaching
Lectionary Preaching Workbook
Series III, Cycle A
The church year theological clue
The readings assigned to this Sunday's liturgy continue to highlight the eschatological frame-work of the worship and work of the People of God, emphasizing that not only is the end of the church year close at hand, but that the Parousia is closer than ever before. In most years, however, this Sunday's eschatological announcement will be "silent," because Easter will not occur early enough for this Sunday's propers to be included in the calendar of the church. Many of the eschatological themes of these readings, however, are made on other Sundays in the several churches of Christendom; they belong to that category of readings which might be called "musical lections," because they are used differently and on different Sundays of Pentecost by the liturgical churches.
The Prayer of the Day (LBW) - A forceful eschatological prayer, which asks God: 1. To "so rule and govern our hearts and minds through your Holy Spirit;" 2. that "keeping in mind the end of all things and the day of judgment;" 3. "we may be stirred up to holiness of life here and may live with you forever in the world to come." It looks past the Second Coming to the very last things, which will be ushered in by the return of Jesus Christ the Lord. The Advent emphasis on being "stirred up" by the Holy Spirit finds its way into this prayer, too.
The Psalm of the Day - Psalm 131 (L) - This is one of the Psalms of Ascent, which could have been said within the confines of the Temple and in conjunction with the Passover celebration. It is a statement by a person who is genuinely humble, whose soul is "quiet" within him, because he "waits for the Lord" with simple and uncomplicated faith. The last verse of this very brief psalm calls upon Israel to "wait upon the Lord, from this time forth forevermore," thereby making it appropriate for use with this set of eschatological propers.
The Psalm Prayer (LBW)
Lord Jesus, gentle and humble of heart, you promised your kingdom to those who are like children. Never let pride reign in our hearts, but let the Father's compassion embrace all who willingly bear your gentle yoke now and forever.
Psalm 128:1-5 (R) - This particular Psalm of Ascent places its emphasis on the happiness that peole who know the Lord and obey him enjoy in this life. It suggests, in light of the Gospel promises, that all such people will know God's blessings "all the days of (their) lives." The eschatological note is not as clearly sounded in this psalm as it is in Psalm 131.
Psalm 90 (E) - See the comments on this psalm for Pentecost 25 (L).
Psalm 76 (C) - Here is a psalm that sings of God's mighty power, displayed in an incredible victory over Israel's enemies, which God engineered at one time or another. The psalmist also tells of the absolute judgment of God, which strikes fear into the hearts of mere mortals, and of God's intention to "save all the oppressed of the earth." So he declares to the faithful, "Make a vow to the Lord your God and keep it."
The readings:
Proverbs 31:10-13, 19-20, 30-31 (R)
Just why this reading was selected for this particular Sunday toward the end of Pentecost is difficult to ascertain. It presents the picture of a truly beautiful woman, a virtuous woman, who keeps the faith in the way that she lives. Perhaps this selection is meant to mirror the church as it waits - in true faith and love - for the coming of the Lord and the last things. It doesn't fit very well with the other readings for this Sunday.
Zephaniah 1:7, 12-18 (E, C)
The Lutheran Lectionary included Zephaniah 1:14-16 for Pentecost 24, when it was first published. Later, for another unexplained reason, it was replaced by the selection from Amos (5:18-24). This reading spells out God's judgment and the immanence of the day of the Lord; it contains a warning for all people who reject the power and authority of the Lord God. For them, it will be "A day of wrath, that day, a day of distress and agony, a day of ruin and of devastation, a day of darkness and gloom, a day of cloud and blackness, a day of trumpet blast and battle cry against fortified town and high corner-tower." No one will be able to stand before the might of God on the day of the Lord.
Malachi 2:1-10 (L)
This reading might better be appointed for a clergy conference, or retreat, because it spells out in vivid detail God's warning to his priests and urges them to be faithful in their teaching ministries. It was probably selected for this Sunday to highlight the three questions in verse 10: 1. "Have we not all one Father?" 2. "Did not one God create us?" 3. "Why, then, do we break faith with one another, profaning the covenant of our ancestors?" It stands in sharp contrast to the picture Paul paints of a faithful ministry for the church at Thessalonica in the second reading for this day.
1 Thessalonians 5:1-6 (R); 5:1-10 (E); 5:1-11 (C) - See the comments on this lesson for Pentecost 25 (L).
1 Thessalonians 2:8-13 (L) - See the comments on this reading for Pentecost 24 (R, E, C).
Matthew 25:14-30 (R, C); 25:14-15, 19-29 (E) - See the comments on this reading for Pentecost 25 (L).
Matthew 23:1-12 (L) - See the comments on this reading for Pentecost 24 (R, E, C).
See the comments made on part of this reading in the Roman Lectionary for Pentecost 24.
Sermon suggestions:
With the exception of the Zephaniah lesson of the above readings, the suggestions are included on the same Sundays as the comments.
Zephaniah 1:7, 12-18 - "The Terrible Day of the Lord."
Human beings will be able to flaunt their freedom in the face of God for just so long, then will come the terrible day of the Lord. The picture that is painted for the world, Matthew 24, of "the great tribulation of Jerusalem" comes almost directly from the Old Testament, and Zephaniah (as well as other writers), as Jesus speaks of that terrible day. Jesus perceived that the day of the Lord's judgment and deliverance would break into time with his return; then the last days, with all of their terror and tragedy, as well as deliverance, will become a reality.
1. God's warning to the world: a day of judgment and punishment is coming.
2. It will be a terrible day for the wicked and ungodly; unbelievers will suffer for their rejection of God.
3. Jesus, however, gives hope to the world. He will deliver his own from judgment and punishment into the peace of the everlasting kingdom.
The readings assigned to this Sunday's liturgy continue to highlight the eschatological frame-work of the worship and work of the People of God, emphasizing that not only is the end of the church year close at hand, but that the Parousia is closer than ever before. In most years, however, this Sunday's eschatological announcement will be "silent," because Easter will not occur early enough for this Sunday's propers to be included in the calendar of the church. Many of the eschatological themes of these readings, however, are made on other Sundays in the several churches of Christendom; they belong to that category of readings which might be called "musical lections," because they are used differently and on different Sundays of Pentecost by the liturgical churches.
The Prayer of the Day (LBW) - A forceful eschatological prayer, which asks God: 1. To "so rule and govern our hearts and minds through your Holy Spirit;" 2. that "keeping in mind the end of all things and the day of judgment;" 3. "we may be stirred up to holiness of life here and may live with you forever in the world to come." It looks past the Second Coming to the very last things, which will be ushered in by the return of Jesus Christ the Lord. The Advent emphasis on being "stirred up" by the Holy Spirit finds its way into this prayer, too.
The Psalm of the Day - Psalm 131 (L) - This is one of the Psalms of Ascent, which could have been said within the confines of the Temple and in conjunction with the Passover celebration. It is a statement by a person who is genuinely humble, whose soul is "quiet" within him, because he "waits for the Lord" with simple and uncomplicated faith. The last verse of this very brief psalm calls upon Israel to "wait upon the Lord, from this time forth forevermore," thereby making it appropriate for use with this set of eschatological propers.
The Psalm Prayer (LBW)
Lord Jesus, gentle and humble of heart, you promised your kingdom to those who are like children. Never let pride reign in our hearts, but let the Father's compassion embrace all who willingly bear your gentle yoke now and forever.
Psalm 128:1-5 (R) - This particular Psalm of Ascent places its emphasis on the happiness that peole who know the Lord and obey him enjoy in this life. It suggests, in light of the Gospel promises, that all such people will know God's blessings "all the days of (their) lives." The eschatological note is not as clearly sounded in this psalm as it is in Psalm 131.
Psalm 90 (E) - See the comments on this psalm for Pentecost 25 (L).
Psalm 76 (C) - Here is a psalm that sings of God's mighty power, displayed in an incredible victory over Israel's enemies, which God engineered at one time or another. The psalmist also tells of the absolute judgment of God, which strikes fear into the hearts of mere mortals, and of God's intention to "save all the oppressed of the earth." So he declares to the faithful, "Make a vow to the Lord your God and keep it."
The readings:
Proverbs 31:10-13, 19-20, 30-31 (R)
Just why this reading was selected for this particular Sunday toward the end of Pentecost is difficult to ascertain. It presents the picture of a truly beautiful woman, a virtuous woman, who keeps the faith in the way that she lives. Perhaps this selection is meant to mirror the church as it waits - in true faith and love - for the coming of the Lord and the last things. It doesn't fit very well with the other readings for this Sunday.
Zephaniah 1:7, 12-18 (E, C)
The Lutheran Lectionary included Zephaniah 1:14-16 for Pentecost 24, when it was first published. Later, for another unexplained reason, it was replaced by the selection from Amos (5:18-24). This reading spells out God's judgment and the immanence of the day of the Lord; it contains a warning for all people who reject the power and authority of the Lord God. For them, it will be "A day of wrath, that day, a day of distress and agony, a day of ruin and of devastation, a day of darkness and gloom, a day of cloud and blackness, a day of trumpet blast and battle cry against fortified town and high corner-tower." No one will be able to stand before the might of God on the day of the Lord.
Malachi 2:1-10 (L)
This reading might better be appointed for a clergy conference, or retreat, because it spells out in vivid detail God's warning to his priests and urges them to be faithful in their teaching ministries. It was probably selected for this Sunday to highlight the three questions in verse 10: 1. "Have we not all one Father?" 2. "Did not one God create us?" 3. "Why, then, do we break faith with one another, profaning the covenant of our ancestors?" It stands in sharp contrast to the picture Paul paints of a faithful ministry for the church at Thessalonica in the second reading for this day.
1 Thessalonians 5:1-6 (R); 5:1-10 (E); 5:1-11 (C) - See the comments on this lesson for Pentecost 25 (L).
1 Thessalonians 2:8-13 (L) - See the comments on this reading for Pentecost 24 (R, E, C).
Matthew 25:14-30 (R, C); 25:14-15, 19-29 (E) - See the comments on this reading for Pentecost 25 (L).
Matthew 23:1-12 (L) - See the comments on this reading for Pentecost 24 (R, E, C).
See the comments made on part of this reading in the Roman Lectionary for Pentecost 24.
Sermon suggestions:
With the exception of the Zephaniah lesson of the above readings, the suggestions are included on the same Sundays as the comments.
Zephaniah 1:7, 12-18 - "The Terrible Day of the Lord."
Human beings will be able to flaunt their freedom in the face of God for just so long, then will come the terrible day of the Lord. The picture that is painted for the world, Matthew 24, of "the great tribulation of Jerusalem" comes almost directly from the Old Testament, and Zephaniah (as well as other writers), as Jesus speaks of that terrible day. Jesus perceived that the day of the Lord's judgment and deliverance would break into time with his return; then the last days, with all of their terror and tragedy, as well as deliverance, will become a reality.
1. God's warning to the world: a day of judgment and punishment is coming.
2. It will be a terrible day for the wicked and ungodly; unbelievers will suffer for their rejection of God.
3. Jesus, however, gives hope to the world. He will deliver his own from judgment and punishment into the peace of the everlasting kingdom.
