Proper 7
Preaching
Lectionary Preaching Workbook, SERIES II
for use with Common, Lutheran, and Roman Catholic Lectionaries
Comments on the Lessons
In the 1 Kings reading, Elijah hides in a cave, discouraged, but there he hears the still small voice of God. The Zechariah reading tells of an ideal king from the house of David and of the martyrdom of a prophet (or the Messiah). There is virtual consensus on the Galatians passage, dealing with the law and faith and new life in Christ. Luke records Peter's confession and Jesus' call to discipleship.
Commentary
1 Kings 19:9-14 (C)
The reference to a cave in verse 1 points to the tradition of a definite cave at Horeb, the holy mountain which may have been the one from which Moses saw the back of God. The story of Elijah at Horeb is strongly influenced by the revelation of God to Moses at Sinai. Note that verse 11 says the Lord passed by, reminding us of the event in Exodus 33:19.
In verse 10 the Hebrew word translated "very jealous" means enthusiasm of exclusive devotion and in some instances amounts to fanatical intolerance, or God's intolerance of other gods whom his people worship. The people have forsaken the covenant relationship. This covenantal relationship of God and his people lay at the very heart of the faith Elijah vigorously supported over against the broad universalism promoted by Jezebel in the name of Baal.
Elijah complains that he alone is left as a faithful prophet. This is a typical hyperbole in Semitic thought and speech, used for the sake of emphasis.
The significance of God's revelation of himself to Elijah at Horeb has been assumed to be that the violent measures Elijah adopted at Carmel, where the prophets of Baal were put to death, were not the methods God desired of his prophets. The meaning of this revelation to Elijah seems to be that Elijah is warned not to expect God to break into history in some supernatural or spectacular way (as the cult liturgy might anticipate) through storm, earthquake or fire. Instead, God speaks in an intelligible way in the ordinary events of everyday life. While the traditional translation of the Hebrew is "still small voice," a more accurate translation is "a sound of a gentle stillness." The writer of 1 Kings seems to be thinking of a stillness so still that it can be heard. An experience in Carlsbad Caverns, New Mexico, when the lights were turned off and there was complete silence, reminded me of such an eerie stillness. Wind, earthquake and fire are often forerunners of the coming of the king.
In verse 13 Elijah hides his face in his mantle, reminding us of Moses hiding his face at the bush because he was afraid to look directly upon God.
"Zealous" (v. 14) is a better translation than "jealous," in terms of the way we use these words today.
It may be that this Horeb experience reflects Elijah's interpreting of an inner conflict to his successor and associate, Elisha. God came in an intelligible communication rather than with spectacular events. This marks an advance in the human understanding of God as personally accessible and intelligible to human beings within their daily experience. This anticipates the expression of God's will in contemporary history and the revelation of God in Jesus Christ.
Zechariah 12:7-10 (L)
Zechariah 12:10-11 (RC)
The pericope for today is part of three blocks of material at the end of the collection of the Minor Prophets: Zechariah 9:1--11:17; 12:1--14:21, and Malachi 1:1--4:6. It appears from the evidence of vocabulary, style and content that Zechariah 9-11 and 12-14 are collections of miscellaneous oracles added by the editor to the original book. Some designate the sections as 1 Zechariah (1-8), 2 Zechariah (9-11), and 3 Zechariah (12-14). Our pericope falls in this latter division.
Chapters 12-14 are a second "Burden of the word of the Lord concerning Israel," added on to chapters 9-11. In 12:1--13:6 we are given three promises: (1) God will deliver Jerusalem and Judah from all their foes (12:1-9); (2) he will pour out on Jerusalem a spirit of repentance (vv. 10-14); and finally, (3) God will cleanse the land of its idolatry and false prophecy. (13:1-6)
In verse 7 we are told that the Lord will give victory to the tents of Judah first, so that the glory of the house of David and those who dwell in Jerusalem will not be exalted over that of Judah. Judah is caught up in the siege, but Jerusalem is made the instrument of God's wrath. Judah does the fighting for God while the inhabitants of Jerusalem are not involved. When Jerusalem is secured, she is ruled by a Davidic king who has all the wisdom and moral purity of an angel of God.
In verses 10-14 there is something of the pessimistic outlook of 2 Zechariah. In chapter 11 we see that the people reject their Davidic king in favor of ruling their own lives. In chapter 12 we learn that they will finally kill him. We are not given any more information from Zechariah about his future in the prophet's picture of the future kingdom that will follow.
In verses 10-11 we have a description of Jerusalem piercing the heart of her Messiah and, in so doing, destroying her future. Jerusalem is pictured as a father weeping over the death of an only son.
Further in this section of 10-14 (which goes beyond our pericope, but which is essential for understanding it), we see God's promise that God's Spirit will be poured out. God who is merciful will transform the proud and stony hearts of his people to enable them to realize what they have done by killing their Messiah. Then they will turn to God in true repentance and supplication. Thus repentance is a gift of God initiated by the action of his Spirit.
Reflect on the use of Zechariah 12:10-11. It is paired with Luke 9:18-24, which predicts Jesus' passion. John 19:37 directly applies this prophecy to the death of Jesus by seeing that the spear thrust into Jesus' side is the fulfillment of Zechariah's words found here. One of the great hymns of the church, "O Sacred Head Now Wounded," reflects the thrust of this grief expressed by Zechariah.
Galatians 3:23-29 (C) (L)
Galatians 3:26-29 (RC)
In these verses Paul spells out the true purpose of the Mosaic law and the new life in Christ by faith which creates equality among all persons. Although the law could not make human beings righteous, it did reveal God's will, so that they might recognize their transgressions. (vv. 19, 22) The law functions like a custodian or guardian who has temporary governance of a child. Before faith came, says Paul, we were kept confined under the law.
Note that verse 22 begins with "but" and verse 23 continues the description of the human situation before Christ. Therefore verse 23 should begin with "and" rather than "but" or "now." The faith referred to here is the faith indicated in verse 22, that which came with Christ. While the RSV and KJV translations seem to make Paul say that faith did not exist before Christ came, the point he is making is that Abraham was saved through faith and that faith had never been repealed by the law of Moses. Paul distinguishes between the Christian faith, which was fulfilled, and the faith of Abraham, which was faith waiting for fulfillment in Christ.
In verse 23 Paul contrasts two periods in human history: before the coming of Christ and after his coming. He also contrasts two periods in the life of the individual Christian: before the Spirit comes into one's life, and after. In verse 24 Paul says the law is our custodian, using a Greek word for "attendant" or custodian, one who accompanied the Greek boy to school from age six to sixteen, one who disciplined him and guided him in right living. He also protected the boy to keep him from harm or from getting into mischief.
But now that faith has come, as Paul says in verse 25, a Christian can put away childish things such as the custodian/law. Now the Christian is saved by grace alone through faith in Christ.
A new thought begins in verse 26 and continues through verse 29, namely, our freedom and equality in Christ. In verse 26 Paul tells his readers they are all sons of God, through faith. By implication they are "sons and daughters" by faith.
Then in verse 27 Paul speaks of having "put on Christ," which means to take on Christ's character just as one puts on a dress or suit so as to be like Christ. In the mystery cults of that time, one might be initiated by putting on a robe symbolic of the god who was supposed to give the new cult member the character, dignity and power of that particular deity. I saw, in Epidaurus, Greece, the site of an ancient mystery cult temple.
Paul says they were baptized into Christ, which means more than baptism in the name of Christ or becoming a member of his church. These meanings were included, but the primary intent here is found in the ancient belief that in pronouncing the name of Christ at the baptism, the water became charged with the celestial substance of his glorified resurrection body, which in turn conveyed his presence. While this body of Christ was usually not visible, he appeared to Paul on the road to Damascus in a blaze of light, and light was associated with baptism. Thus, when a person was baptized "into Christ," the person was immersed in water thought to be charged and permeated with Christ's spiritual body. Recall Paul's letter to the Corinthians, where he refers to the experience of the Israelites who were in the cloud and passed through the sea, led by Moses. (1 Corinthians 10:1-5) Paul warned his readers that baptism was not a magical act, however, which would make them automatically immortal. To be baptized into Christ meant to take up his Cross, follow him in daily living, and produce the fruits of the Spirit.
In verse 28 Paul writes one of the key passages of the New Testament. He declares that where Christ is present there is unity and equality in diversity.
The ancient world was stratified: Greeks divided all people into two classes, Greeks and barbarians; Jews called all non-Jews goyim. Slaves were often treated as animated instruments, and wives were considered the property of their husbands, ranking with slaves and children. Foreigners were outsiders. But into this world the Gospel of Jesus Christ came with the Good News that all Christians are one in Christ - male, female; slave, free; Greek, Jew and Gentile; foreigner and citizen. All are equal in status before God, for the ground is level at the foot of the Cross. All are sinners saved by grace through faith.
Paul says that if you are Christ's then you are Abraham's offspring, and heirs according to promise. Thus, inheriting the riches of God's favor does not depend upon blood relationship with Abraham, but on faith. The freedom from the law and the new life in Christ are gifts of God's grace, to be shared with all people. The inclusiveness of grace continues to bring about a revolution in human society. The preacher may spell out this continuing revolution in specific terms in the community and world, citing the power of the Gospel to motivate people to assert their God-given rights.
Luke 9:18-24
In verses 18-22 we have Peter's confession, made on behalf of the disciples, that Jesus is "the Christ of God." The disciples and Jesus were praying alone. He asked them, "Who do the people say that I am?" This indicates they have been in closer contact with public opinion than he has, and this may have followed right after their missionary journey. This question also reveals Jesus' inner consciousness of his unique calling by God.
Peter's reply shows how far the disciples have progressed in their understanding of who Jesus is. While some people thought him to be John the Baptizer, and others Elijah or one of the old prophets risen from the dead, Peter spoke for the disciples in saying, "The Christ of God." Jesus warns them not to mention this title in public. He then predicts his coming passion, when he must suffer many things, be rejected, be killed and on the third day rise. The prophecy in Zechariah is seen to point to the slaying of the Messiah which Jesus predicts here.
From his meditation on the Old Testament teaching about three figures: the Messiah, the Son of man, and the Servant of the Lord, Jesus came to the awareness that the Messiah must suffer. The preacher may want to research each of these figures in a Bible wordbook in preparing the sermon.
In verse 23 Jesus tells the disciples the requirements for discipleship: denial of self, taking up one's cross, and following Jesus. He points up the paradox of the Christian life: to save it one must die to self, but the person who would save his or her life will lose it. Yet in losing one's life for Christ, one saves it.
Some scholars think that the call to take up one's cross daily reflects a post-resurrection attempt to spiritualize the demand of martyrdom and to express in terms of Jesus' own crucifixion the understanding that suffering lies at the heart of the Christian life.
Theological Reflections
Elijah hears God in the still small voice rather than in the dramatic events of nature, and declares that he alone is left among all the prophets. Zechariah foretells the killing of the messiah and the mourning for him by those of the house of David, mourning as for the death of a first-born. Paul in Galatians is concerned with the contrast of law and justification by faith, pointing out that by faith we are all one in Christ and thus heirs of God's promises. In Luke, Peter confesses that Jesus is the "Christ of God" and Jesus foretells his coming passion and resurrection. He describes the demands of discipleship, pointing out that only the one who loses her or his life for Christ's sake will find it.
Homiletical Moves
1 Kings 19:9-14 (C)
The Lord in the Still Small Voice
1. Elijah came to a cave at Horeb and the Lord asked him why he was there
2. Elijah replied that he was very jealous for the Lord and he alone was left among the prophets and the people seek to take his life
3. The Lord commanded him to stand upon the mount; the Lord passed by, but was not in the great and strong wind, nor earthquake, nor fire
4. But the Lord was in a still small voice; when Elijah heard it, he wrapped his face in his mantle and stood at the entrance of the cave
5. The Lord asked him what he was doing there, and Elijah replied that, since he had been very jealous (zealous) for the Lord, the people were seeking his life to take it away
6. Let us listen for God speaking to us in the daily events of life, through the still small voice of conscience, and let us obey his leading
Zechariah 12:7-10 (L)
Zechariah 12:10-11 (RC)
They Look on Him Whom They Have Pierced
1. The Lord promises victory to the tents of Judah first and God promises to seek to destroy all the nations that come against Jerusalem
2. The Lord promises to pour out on the house of David and those who live in Jerusalem a spirit of compassion and supplication
3. When they look on him (Messiah) whom they have pierced, they shall mourn for him as for an only child
4. Let us look to Christ who was crucified by our sins, repent and turn to him in faith and follow him
Galatians 3:23-29 (C) (L)
Galatians 3:26-29 (RC)
You Are All One in Christ Jesus
1. The law was our custodian until Christ came
2. We are now no longer under the law, for in Christ we are all sons and daughters of God through faith
3. As many as have been baptized into Christ have put on Christ
4. There are no longer divisions among God's people, but we are all one in Christ Jesus
5. Therefore, live as heirs of God's promises by faith, seeking to make visible the unity we have in Christ by the Spirit
This Preacher's Preference
Luke 9:18-24
Who Do We Say Christ Is?
1. Jesus was with the disciples in prayer and asked them who people were saying he is
2. They replied, John the Baptizer, Elijah of old, or one of the other prophets risen from the dead
3. Jesus asked, "But who do you say that I am?" and they replied through Peter, "The Christ (Messiah) of God"
4. Jesus commanded them not to tell this, and he predicted his coming passion and resurrection
5. Jesus gives the demands of discipleship: deny self, take up one's cross, follow him and lose our lives for his sake in order to find our life
Hymn for Proper 7: Am I a Soldier of the Cross?
Prayer
Gracious God, we rejoice that we no longer are under the law as our custodian, but are baptized into Christ and live by grace. Enable us to hear when you speak to us in the still small voice of conscience. Forgive us when we sin. Enable us to live in the unity and equality Christ gives to all who trust in him. Enable us daily to deny self, take up our cross and follow him. We know that it is only in losing our lives for him that we find true life. Amen
In the 1 Kings reading, Elijah hides in a cave, discouraged, but there he hears the still small voice of God. The Zechariah reading tells of an ideal king from the house of David and of the martyrdom of a prophet (or the Messiah). There is virtual consensus on the Galatians passage, dealing with the law and faith and new life in Christ. Luke records Peter's confession and Jesus' call to discipleship.
Commentary
1 Kings 19:9-14 (C)
The reference to a cave in verse 1 points to the tradition of a definite cave at Horeb, the holy mountain which may have been the one from which Moses saw the back of God. The story of Elijah at Horeb is strongly influenced by the revelation of God to Moses at Sinai. Note that verse 11 says the Lord passed by, reminding us of the event in Exodus 33:19.
In verse 10 the Hebrew word translated "very jealous" means enthusiasm of exclusive devotion and in some instances amounts to fanatical intolerance, or God's intolerance of other gods whom his people worship. The people have forsaken the covenant relationship. This covenantal relationship of God and his people lay at the very heart of the faith Elijah vigorously supported over against the broad universalism promoted by Jezebel in the name of Baal.
Elijah complains that he alone is left as a faithful prophet. This is a typical hyperbole in Semitic thought and speech, used for the sake of emphasis.
The significance of God's revelation of himself to Elijah at Horeb has been assumed to be that the violent measures Elijah adopted at Carmel, where the prophets of Baal were put to death, were not the methods God desired of his prophets. The meaning of this revelation to Elijah seems to be that Elijah is warned not to expect God to break into history in some supernatural or spectacular way (as the cult liturgy might anticipate) through storm, earthquake or fire. Instead, God speaks in an intelligible way in the ordinary events of everyday life. While the traditional translation of the Hebrew is "still small voice," a more accurate translation is "a sound of a gentle stillness." The writer of 1 Kings seems to be thinking of a stillness so still that it can be heard. An experience in Carlsbad Caverns, New Mexico, when the lights were turned off and there was complete silence, reminded me of such an eerie stillness. Wind, earthquake and fire are often forerunners of the coming of the king.
In verse 13 Elijah hides his face in his mantle, reminding us of Moses hiding his face at the bush because he was afraid to look directly upon God.
"Zealous" (v. 14) is a better translation than "jealous," in terms of the way we use these words today.
It may be that this Horeb experience reflects Elijah's interpreting of an inner conflict to his successor and associate, Elisha. God came in an intelligible communication rather than with spectacular events. This marks an advance in the human understanding of God as personally accessible and intelligible to human beings within their daily experience. This anticipates the expression of God's will in contemporary history and the revelation of God in Jesus Christ.
Zechariah 12:7-10 (L)
Zechariah 12:10-11 (RC)
The pericope for today is part of three blocks of material at the end of the collection of the Minor Prophets: Zechariah 9:1--11:17; 12:1--14:21, and Malachi 1:1--4:6. It appears from the evidence of vocabulary, style and content that Zechariah 9-11 and 12-14 are collections of miscellaneous oracles added by the editor to the original book. Some designate the sections as 1 Zechariah (1-8), 2 Zechariah (9-11), and 3 Zechariah (12-14). Our pericope falls in this latter division.
Chapters 12-14 are a second "Burden of the word of the Lord concerning Israel," added on to chapters 9-11. In 12:1--13:6 we are given three promises: (1) God will deliver Jerusalem and Judah from all their foes (12:1-9); (2) he will pour out on Jerusalem a spirit of repentance (vv. 10-14); and finally, (3) God will cleanse the land of its idolatry and false prophecy. (13:1-6)
In verse 7 we are told that the Lord will give victory to the tents of Judah first, so that the glory of the house of David and those who dwell in Jerusalem will not be exalted over that of Judah. Judah is caught up in the siege, but Jerusalem is made the instrument of God's wrath. Judah does the fighting for God while the inhabitants of Jerusalem are not involved. When Jerusalem is secured, she is ruled by a Davidic king who has all the wisdom and moral purity of an angel of God.
In verses 10-14 there is something of the pessimistic outlook of 2 Zechariah. In chapter 11 we see that the people reject their Davidic king in favor of ruling their own lives. In chapter 12 we learn that they will finally kill him. We are not given any more information from Zechariah about his future in the prophet's picture of the future kingdom that will follow.
In verses 10-11 we have a description of Jerusalem piercing the heart of her Messiah and, in so doing, destroying her future. Jerusalem is pictured as a father weeping over the death of an only son.
Further in this section of 10-14 (which goes beyond our pericope, but which is essential for understanding it), we see God's promise that God's Spirit will be poured out. God who is merciful will transform the proud and stony hearts of his people to enable them to realize what they have done by killing their Messiah. Then they will turn to God in true repentance and supplication. Thus repentance is a gift of God initiated by the action of his Spirit.
Reflect on the use of Zechariah 12:10-11. It is paired with Luke 9:18-24, which predicts Jesus' passion. John 19:37 directly applies this prophecy to the death of Jesus by seeing that the spear thrust into Jesus' side is the fulfillment of Zechariah's words found here. One of the great hymns of the church, "O Sacred Head Now Wounded," reflects the thrust of this grief expressed by Zechariah.
Galatians 3:23-29 (C) (L)
Galatians 3:26-29 (RC)
In these verses Paul spells out the true purpose of the Mosaic law and the new life in Christ by faith which creates equality among all persons. Although the law could not make human beings righteous, it did reveal God's will, so that they might recognize their transgressions. (vv. 19, 22) The law functions like a custodian or guardian who has temporary governance of a child. Before faith came, says Paul, we were kept confined under the law.
Note that verse 22 begins with "but" and verse 23 continues the description of the human situation before Christ. Therefore verse 23 should begin with "and" rather than "but" or "now." The faith referred to here is the faith indicated in verse 22, that which came with Christ. While the RSV and KJV translations seem to make Paul say that faith did not exist before Christ came, the point he is making is that Abraham was saved through faith and that faith had never been repealed by the law of Moses. Paul distinguishes between the Christian faith, which was fulfilled, and the faith of Abraham, which was faith waiting for fulfillment in Christ.
In verse 23 Paul contrasts two periods in human history: before the coming of Christ and after his coming. He also contrasts two periods in the life of the individual Christian: before the Spirit comes into one's life, and after. In verse 24 Paul says the law is our custodian, using a Greek word for "attendant" or custodian, one who accompanied the Greek boy to school from age six to sixteen, one who disciplined him and guided him in right living. He also protected the boy to keep him from harm or from getting into mischief.
But now that faith has come, as Paul says in verse 25, a Christian can put away childish things such as the custodian/law. Now the Christian is saved by grace alone through faith in Christ.
A new thought begins in verse 26 and continues through verse 29, namely, our freedom and equality in Christ. In verse 26 Paul tells his readers they are all sons of God, through faith. By implication they are "sons and daughters" by faith.
Then in verse 27 Paul speaks of having "put on Christ," which means to take on Christ's character just as one puts on a dress or suit so as to be like Christ. In the mystery cults of that time, one might be initiated by putting on a robe symbolic of the god who was supposed to give the new cult member the character, dignity and power of that particular deity. I saw, in Epidaurus, Greece, the site of an ancient mystery cult temple.
Paul says they were baptized into Christ, which means more than baptism in the name of Christ or becoming a member of his church. These meanings were included, but the primary intent here is found in the ancient belief that in pronouncing the name of Christ at the baptism, the water became charged with the celestial substance of his glorified resurrection body, which in turn conveyed his presence. While this body of Christ was usually not visible, he appeared to Paul on the road to Damascus in a blaze of light, and light was associated with baptism. Thus, when a person was baptized "into Christ," the person was immersed in water thought to be charged and permeated with Christ's spiritual body. Recall Paul's letter to the Corinthians, where he refers to the experience of the Israelites who were in the cloud and passed through the sea, led by Moses. (1 Corinthians 10:1-5) Paul warned his readers that baptism was not a magical act, however, which would make them automatically immortal. To be baptized into Christ meant to take up his Cross, follow him in daily living, and produce the fruits of the Spirit.
In verse 28 Paul writes one of the key passages of the New Testament. He declares that where Christ is present there is unity and equality in diversity.
The ancient world was stratified: Greeks divided all people into two classes, Greeks and barbarians; Jews called all non-Jews goyim. Slaves were often treated as animated instruments, and wives were considered the property of their husbands, ranking with slaves and children. Foreigners were outsiders. But into this world the Gospel of Jesus Christ came with the Good News that all Christians are one in Christ - male, female; slave, free; Greek, Jew and Gentile; foreigner and citizen. All are equal in status before God, for the ground is level at the foot of the Cross. All are sinners saved by grace through faith.
Paul says that if you are Christ's then you are Abraham's offspring, and heirs according to promise. Thus, inheriting the riches of God's favor does not depend upon blood relationship with Abraham, but on faith. The freedom from the law and the new life in Christ are gifts of God's grace, to be shared with all people. The inclusiveness of grace continues to bring about a revolution in human society. The preacher may spell out this continuing revolution in specific terms in the community and world, citing the power of the Gospel to motivate people to assert their God-given rights.
Luke 9:18-24
In verses 18-22 we have Peter's confession, made on behalf of the disciples, that Jesus is "the Christ of God." The disciples and Jesus were praying alone. He asked them, "Who do the people say that I am?" This indicates they have been in closer contact with public opinion than he has, and this may have followed right after their missionary journey. This question also reveals Jesus' inner consciousness of his unique calling by God.
Peter's reply shows how far the disciples have progressed in their understanding of who Jesus is. While some people thought him to be John the Baptizer, and others Elijah or one of the old prophets risen from the dead, Peter spoke for the disciples in saying, "The Christ of God." Jesus warns them not to mention this title in public. He then predicts his coming passion, when he must suffer many things, be rejected, be killed and on the third day rise. The prophecy in Zechariah is seen to point to the slaying of the Messiah which Jesus predicts here.
From his meditation on the Old Testament teaching about three figures: the Messiah, the Son of man, and the Servant of the Lord, Jesus came to the awareness that the Messiah must suffer. The preacher may want to research each of these figures in a Bible wordbook in preparing the sermon.
In verse 23 Jesus tells the disciples the requirements for discipleship: denial of self, taking up one's cross, and following Jesus. He points up the paradox of the Christian life: to save it one must die to self, but the person who would save his or her life will lose it. Yet in losing one's life for Christ, one saves it.
Some scholars think that the call to take up one's cross daily reflects a post-resurrection attempt to spiritualize the demand of martyrdom and to express in terms of Jesus' own crucifixion the understanding that suffering lies at the heart of the Christian life.
Theological Reflections
Elijah hears God in the still small voice rather than in the dramatic events of nature, and declares that he alone is left among all the prophets. Zechariah foretells the killing of the messiah and the mourning for him by those of the house of David, mourning as for the death of a first-born. Paul in Galatians is concerned with the contrast of law and justification by faith, pointing out that by faith we are all one in Christ and thus heirs of God's promises. In Luke, Peter confesses that Jesus is the "Christ of God" and Jesus foretells his coming passion and resurrection. He describes the demands of discipleship, pointing out that only the one who loses her or his life for Christ's sake will find it.
Homiletical Moves
1 Kings 19:9-14 (C)
The Lord in the Still Small Voice
1. Elijah came to a cave at Horeb and the Lord asked him why he was there
2. Elijah replied that he was very jealous for the Lord and he alone was left among the prophets and the people seek to take his life
3. The Lord commanded him to stand upon the mount; the Lord passed by, but was not in the great and strong wind, nor earthquake, nor fire
4. But the Lord was in a still small voice; when Elijah heard it, he wrapped his face in his mantle and stood at the entrance of the cave
5. The Lord asked him what he was doing there, and Elijah replied that, since he had been very jealous (zealous) for the Lord, the people were seeking his life to take it away
6. Let us listen for God speaking to us in the daily events of life, through the still small voice of conscience, and let us obey his leading
Zechariah 12:7-10 (L)
Zechariah 12:10-11 (RC)
They Look on Him Whom They Have Pierced
1. The Lord promises victory to the tents of Judah first and God promises to seek to destroy all the nations that come against Jerusalem
2. The Lord promises to pour out on the house of David and those who live in Jerusalem a spirit of compassion and supplication
3. When they look on him (Messiah) whom they have pierced, they shall mourn for him as for an only child
4. Let us look to Christ who was crucified by our sins, repent and turn to him in faith and follow him
Galatians 3:23-29 (C) (L)
Galatians 3:26-29 (RC)
You Are All One in Christ Jesus
1. The law was our custodian until Christ came
2. We are now no longer under the law, for in Christ we are all sons and daughters of God through faith
3. As many as have been baptized into Christ have put on Christ
4. There are no longer divisions among God's people, but we are all one in Christ Jesus
5. Therefore, live as heirs of God's promises by faith, seeking to make visible the unity we have in Christ by the Spirit
This Preacher's Preference
Luke 9:18-24
Who Do We Say Christ Is?
1. Jesus was with the disciples in prayer and asked them who people were saying he is
2. They replied, John the Baptizer, Elijah of old, or one of the other prophets risen from the dead
3. Jesus asked, "But who do you say that I am?" and they replied through Peter, "The Christ (Messiah) of God"
4. Jesus commanded them not to tell this, and he predicted his coming passion and resurrection
5. Jesus gives the demands of discipleship: deny self, take up one's cross, follow him and lose our lives for his sake in order to find our life
Hymn for Proper 7: Am I a Soldier of the Cross?
Prayer
Gracious God, we rejoice that we no longer are under the law as our custodian, but are baptized into Christ and live by grace. Enable us to hear when you speak to us in the still small voice of conscience. Forgive us when we sin. Enable us to live in the unity and equality Christ gives to all who trust in him. Enable us daily to deny self, take up our cross and follow him. We know that it is only in losing our lives for him that we find true life. Amen
