Proper 27
Preaching
Lectionary Preaching Workbook
Series III, Cycle C
The Church Year Theological Clue
The so-called "new" church year and lectionary make a significant contribution to liturgical and theological order in the last three Sundays of the year. Those churches, which employed lectionaries before the ORDO was developed, were not in agreement about the necessity for providing separate propers for these last three Sundays. The Roman Catholic Church had propers for 24 Sundays after Pentecost. In the years when there were 26, 27, or 28 Sundays after Pentecost, the propers for the Fourth, Fifth, and Sixth Sundays after the Epiphany were employed in the appropriate masses, as needed. The Episcopal Church did provide papers for the Fifth and Sixth Sundays after the Epiphany, when necessary. Lutheran Churches provided a full complement of propers for the 28 Sundays after Pentecost, assigning the last three sets of propers to the concluding set of Sundays, regardless of the number of Sundays in Pentecost. The lectionary in the Worship Book of the Lutheran Church - Missouri Synod has continued this practice. Today, those three churches, plus the churches using the Common Lectionary, have made liturgical provisions, particularly in the readings, for the entire season, although the churches continue to have different systems of assigning them to the Sundays after Pentecost (see the appropriate rubrics of the several worship books for details).
The advantage of the previous Lutheran system was thematic and theological. The themes all centered on the "last things," sustaining a single theme for the conclusion of the church year. That biblical and theological motif was picked up from the eschatological dimension of the gospel - "until he comes again;" the emphasis on the parousia rounded out the proclamation of the "full" gospel during the church year. Built into the parousia theme was the call to sustain the faith by living in hope and expectation - watchfulness and readiness -for the coming of the Lord. The problem with all of this was that there was overlapping between the end of Pentecost/Trinity and the beginning of Advent; Pentecost - biblically, thematically, and theologically - flowed into Advent and the two were bonded together annually to form a continuum of the church year.
The contemporary readings attempt to give thematic and theological definition to these last Sundays of the year, if there are 26, 27, or 28 Sundays after Pentecost, the conclusion of the year sounds an eschatological note in those years in some of the churches. The apparent weaknesses of previous sets of propers continue for other churches in those years when less than 26 Sundays follow Pentecost. But regardless of the length of the liturgical year, Christ the King Sunday proclaims - in liturgy and lections - that the risen Lord "has begun his reign" over heaven and earth and will return some day to fulfill the promised parousia. The readings give variety and fullness to the eschatology of the churches.
The Prayer Of The Day
The old Common Service Book collect made a subtle connection between the end of Pentecost and the beginning of Advent on this Sunday; it occurred in the "stir up" theme of the collect which, incidentally, sounds rather un-Lutheran (Lutherans have a distaste for good works and rewards from God): "Stir up, we beseech thee, O Lord, the wills of thy faithful people; that they, plenteously bringing forth the fruit of good works, may of thee be plenteously rewarded; through thy Son, Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Ghost, one God, world without end. Amen."
The Psalm Of The Day
Psalm 9:11-20 (C) - Time was, it is claimed, that Psalms 9 and 10 were a single psalm, two parts of an acrostic poem; that is no longer the case, and Psalm 9 is virtually cut in half once more in this selection. The psalmist calls upon the congregation to "sing praise to the Lord," and then proceeds to recount how God has delivered him from impending death. He proclaims that God is the benefactor of all people, calling for justice, blessing the godly but judging the wicked. He gives justice to the oppressed and promises succor to the poor and needy.
Psalm 17, or 17:1-8 (E); 17:1, 5-6, 8, 15 (RC) - This is the cry of a righteous person, one who relies on his righteous actions to maintain a right and proper relationship with God. The psalmist almost sounds too sure of himself, and it appears that works righteousness has reared its ugly head once more. But the person has to ask God to hear the prayer that is raised, calling for a demonstration of God's "marvelous loving kindness, O Savior of those who take refuge at your right hand from those who rise up against them." Verse 8 sums up the psalmist's plea: "Keep me as the apple of your eye; hide me under the shadow of your wings, ..."
Psalm 148 (L) - The spirit of true worship is fully articulated in this psalm of praise, because it calls upon all creatures - in heaven and earth, everyone and everything, all of creation - to join in a song of praise and thanksgiving to God for all that he has done and is doing for his people. But the psalm makes it abundantly clear that the people of Israel have constant and continuing reason to praise him for his goodness and grace; they should lead the whole of creation in praising and thanking God for his blessings.
Psalm prayer (148 - LBW) - "God most high, by your Word you created a wondrous universe, and through your Spirit you breathed into it the breath of life. Accept creation's hymn of praise from our lips, and let the praise that is sung in heaven resound in the heart of every creature on earth, to the glory of the Father, and the Son, and the Holy Spirit, now and forever."
The Readings
2 Maccabees 7:1-2, 9-14 (RC) - Although this reading tells part of the story of the martyrdom of the seven brothers and their mother, who were faithful to the law and refused to eat pork, as Antiochus Epiphanes had demanded, it does not tell the whole story. It is not their heroism and martyrdom, as gripping as the tale of their persistence under abominable persecution and torture is, that captures the attention of the churches today; rather, it is the assurance of eternal life - resurrection - that comes from the mouth of the second to die. He cried out: "Inhuman fiend, you may discharge us from this present life, but the King of the world will raise us up, since it is for his laws that we die, to live again forever." It is this theme - the hope of resurrection - that is picked up again in the Gospel for the Day.
Job 19:23-27a (E) - This reading, too, from the familiar lament of Job, was selected because it contains the resurrection theme, also. Even if he is deserted by God and human beings, Job cries out: "For I know that my Redeemer lives, and at last he will stand upon the earth; and after my skin has been thus destroyed, then from my flesh I shall see God...." This, too, is a rudimentary conception of the resurrection, but it helps to lay the foundation for the Christian doctrine of the resurrection.
1 Chronicles 29:10-13 (L) - King David invented a technique that many contemporary fund raisers use in the churches today; he called the people together and told them all that he had given for the building of the temple. The result was that they gave generously and freely of all they had, and they felt good about it. After the offering was received, David prays to God, blessing him as "the God of Israel our father, forever and ever." As splendid as was the response of the people to the development fund for the erection of God's house, all credit and glory go to God, from whom all "riches and honour" come to people. The prayer concludes: "And now we thank thee, our God, and praise thy glorious name."
Zechariah 7:1-10 (C) - This prophet has been called the "prophet of restoration," which becomes evident in reading the book. Zechariah received a delegation of people, who apparently were to participate in the rebuilding of the temple and were concerned about their religious ceremonies. Should they continue to "mourn and feast in the fifth month," as they had, or abandon the practice. Zechariah reminded them of how it had been before the exile, when people fasted and ate more for themselves than for the Lord. Worship that is pleasing to God is different than fasting or feasting. The prophet says, speaking for God: "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."
2 Thessalonians 2:13--3:5 (E, L, C); 2:16--3:5 (RC) - The problem that Paul was ad-dressing in this letter to the Church at Thessalonika developed partly because Christ had not made a second coming, as they expected, and some were preaching a false doctrine of resurrection to the members of the congregation. So Paul encourages them to live in hope and expectation, reminding them about the grace of God in Christ, which is the source of "comfort and good hope." Paul firmly believes that Jesus not only will come again, but soon, and that they should cling to the whole gospel of the Lord when confronted by improper preaching and teaching of the gospel. After the benediction in verse 16, Paul proceeds to exhort the people again to be faithful, and assures them again that God will strengthen them and "guard" them as they keep the faith. He concludes this section: "May the Lord direct your hearts to the love of God and to the steadfastness of Christ."
Luke 20:27-38 (RC, E, L, C) - When the teachers and theologians could not find a way of proving that he was a blasphemer, they changed their plan of attack in this pericope; they moved from the sublime to the ridiculous by posing an absurd story that found its locus in a doctrine of the resurrection. Jesus knew that the Sadducees rejected the resurrection, but he answered their question about the woman who had been widowed seven times, "whose wife will the woman be?" He said two things about the resurrection: First, that there will be no family life, no need for reproduction in heaven, because those who are resurrected will never die; they will live in an entirely new dimension forever. Resurrection is not the continuation of this life; rather, it is an entirely new life that is given to believers by God himself. Second, he assured the Sadducees that resurrection hope is a reality, not a fantasy, as they seemed to treat it, and that the Pentateuch proclaims the concept of resurrection, primitive though it may be, but resurrection nevertheless. "God," Jesus said, "is not God of the dead, but of the living; for all live to him."
Sermon Suggestions, Synopses, Sketches, Stories
Luke 20:27-38 - "A Glimpse Of Life To Come." - Jesus was convinced that resurrection is a reality for him and for all of the children of God or he would not have done some of the things that he did or say some of the things that he said. The Sadducees and the other religious leaders were equally convinced that Jesus had to be exterminated on theological, as well as political, grounds. They would do anything they had to to accomplish their goal and have their way. After this episode, in which they tried once again to trap him or make him look foolish, they were absolutely set in their resolve. Jesus would soon have reason to test out his faith in the resurrection; they would see to that. They did.
1. The resurrection is a stumbling block for many people. It always will be. It is too unbelievable. It sounds like something out of a fairy tale. It appears to be wishful thinking, as it did to the Sadducees. Some three decades ago, Edmund Steimle said in one of his sermons: "For the story of the resurrection is still an idle tale for literally millions of people today. Not only for the worthy divine who preached one Easter morning on the noble theme, 'Up-see-daisy,' but also for many a (person) who wanders into church once a year on Easter - because? Because his wife and children put the pressure on him? Because it seems the thing most people do on Easter? But let that go. This striking phrase (from Luke's gospel), an 'idle tale,' probes beneath the skin of some of us for whom Easter means far more." (From Steimle's Are You Looking For God?) The Sadducees wanted to make the possibility of resurrection appear to be ridiculous rather than a reality.
2. What they learned is that you cannot play around with Jesus, or try to trap him with words and theology. Resurrection is not a level of existence that can be attained in this life, a state of perfection. Death has to precede it, and then the action of God can take over, lifting up his creatures to a completely new mode of existence that will last forever. I have often wondered if some of the Sadducees might have thought, or possibly schemed among themselves, "So he believes in the resurrection, does he, this self-styled Messiah who would be King of the Jews? Let's give him a chance to test it out." They did. They arranged it, made it happen - his death, that is. God did raise him up.
3. So Jesus promised that those who believe in him and are baptized in the name of the Father, Son, and Holy Spirit, will experience the resurrection as a free gift of God. And his faith in God was so full and complete that he gave himself over to a terrible death, confident that God would raise him upon the third day. He did.
4. The Sadducees and other religious leaders must have been convinced that Jesus was some sort of a magician when they heard the story of his resurrection. It couldn't happen, but people said it did. But it really doesn't matter what they thought about Jesus and his faith in the resurrection, or in his resurrection itself. What does matter is what we believe about the resurrection. Our deliverance hangs on it. In his words, in his death and resurrection, he has given us a glimpse of what is to come.
2 Maccabees 7:1-2, 9-14 - "A Timely Tale."
1. The writer of Maccabees tells a tale that is grim and grisly when he recounts the death of the seven brothers and their mother, who refused to break the commandments and eat pork. Antiochus Epiphanes was a twisted tyrant, torturing and executing those who opposed him.
2. The seven brothers died because they would not give up their faith in God and his commandments. Even when compassionate minions of the king offered a way out, by eating other meat and pretending it was pork, they would not give in or give up their dependence on God.
3. The king could torture and kill them, fry and roast them and put them in deep graves, but he couldn't keep them there. Their lives were in the hands of the only true God - "the King of the world will raise us up, since it is for his laws that we die, to live again forever."
4. We may not face torture and torment, but the termination of our lives here on earth is sure and certain. Our faith in the crucified and risen Christ assures us that God will raise us up, too, to eternal life.
Job 19:23-27 - Job's Affirmation Of Faith."
1. "I know that my Redeemer lives."
2. He is the creator and eternal God, ruler of the world.
3. When death claims me, he will permit me to see him in the life that is to come, the
life that only he can give.
4. Do you know that your Redeemer lives? Can we affirm the same faith?
1 Chronicles 29:10-13 - "Offertory."
1. People who sing in church when the offering is received, "We give thee but thine own, what e'er the gift may be," are "right on" theologically. Any offering we make to God is simply returning to him what he first gave us.
2. People who give in this spirit are, like the Israelites contributing to the building of the temple, completely happy with their gifts, their giving. They may also rejoice in their offerings.
3. They might even be able to thank God for being able to respond generously to his goodness and grace. Giving like this takes on the characteristics of thank offering.
4. The life of the Christian, no less than that of Hebrews, should be an offertory to the Lord, a way to praise God for life, its opportunities, and gifts. We can do nothing better than sing, "We give thee but thine own...."
Zechariah 7:1-10 - "A Formula For Righteous Living."
1. "Render true judgments" about other people; never attempt to judge their motives.
2. "Show kindness and mercy each to his brother," and "let none of you devise evil against his brother in your heart."
3. "Do not oppress the widow, the fatherless, the sojourner, or the poor;" work for justice for all.
4. Such is God's formula, according to Zechariah, for righteous and godly living.
2 Thessalonians 2:13--3:5 - "A Prayer For The Faithful."
1. It was Paul who prayed for those who kept the faith at Thessalonika, because God called them in the gospel.
2. Salvation was theirs, ours, too, from the time they were called, and he sanctified their faith through the Holy Spirit. He still works that way.
3. Paul prayed that God would "comfort your hearts and establish them in every good work and word." It is one thing to be called to the faith, but only God can sustain it.
4. Paul also prayed for others, who had not yet heard the gospel with his, "pray for us, that the word of the Lord may speed on and triumph, as it did among you."
The so-called "new" church year and lectionary make a significant contribution to liturgical and theological order in the last three Sundays of the year. Those churches, which employed lectionaries before the ORDO was developed, were not in agreement about the necessity for providing separate propers for these last three Sundays. The Roman Catholic Church had propers for 24 Sundays after Pentecost. In the years when there were 26, 27, or 28 Sundays after Pentecost, the propers for the Fourth, Fifth, and Sixth Sundays after the Epiphany were employed in the appropriate masses, as needed. The Episcopal Church did provide papers for the Fifth and Sixth Sundays after the Epiphany, when necessary. Lutheran Churches provided a full complement of propers for the 28 Sundays after Pentecost, assigning the last three sets of propers to the concluding set of Sundays, regardless of the number of Sundays in Pentecost. The lectionary in the Worship Book of the Lutheran Church - Missouri Synod has continued this practice. Today, those three churches, plus the churches using the Common Lectionary, have made liturgical provisions, particularly in the readings, for the entire season, although the churches continue to have different systems of assigning them to the Sundays after Pentecost (see the appropriate rubrics of the several worship books for details).
The advantage of the previous Lutheran system was thematic and theological. The themes all centered on the "last things," sustaining a single theme for the conclusion of the church year. That biblical and theological motif was picked up from the eschatological dimension of the gospel - "until he comes again;" the emphasis on the parousia rounded out the proclamation of the "full" gospel during the church year. Built into the parousia theme was the call to sustain the faith by living in hope and expectation - watchfulness and readiness -for the coming of the Lord. The problem with all of this was that there was overlapping between the end of Pentecost/Trinity and the beginning of Advent; Pentecost - biblically, thematically, and theologically - flowed into Advent and the two were bonded together annually to form a continuum of the church year.
The contemporary readings attempt to give thematic and theological definition to these last Sundays of the year, if there are 26, 27, or 28 Sundays after Pentecost, the conclusion of the year sounds an eschatological note in those years in some of the churches. The apparent weaknesses of previous sets of propers continue for other churches in those years when less than 26 Sundays follow Pentecost. But regardless of the length of the liturgical year, Christ the King Sunday proclaims - in liturgy and lections - that the risen Lord "has begun his reign" over heaven and earth and will return some day to fulfill the promised parousia. The readings give variety and fullness to the eschatology of the churches.
The Prayer Of The Day
The old Common Service Book collect made a subtle connection between the end of Pentecost and the beginning of Advent on this Sunday; it occurred in the "stir up" theme of the collect which, incidentally, sounds rather un-Lutheran (Lutherans have a distaste for good works and rewards from God): "Stir up, we beseech thee, O Lord, the wills of thy faithful people; that they, plenteously bringing forth the fruit of good works, may of thee be plenteously rewarded; through thy Son, Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Ghost, one God, world without end. Amen."
The Psalm Of The Day
Psalm 9:11-20 (C) - Time was, it is claimed, that Psalms 9 and 10 were a single psalm, two parts of an acrostic poem; that is no longer the case, and Psalm 9 is virtually cut in half once more in this selection. The psalmist calls upon the congregation to "sing praise to the Lord," and then proceeds to recount how God has delivered him from impending death. He proclaims that God is the benefactor of all people, calling for justice, blessing the godly but judging the wicked. He gives justice to the oppressed and promises succor to the poor and needy.
Psalm 17, or 17:1-8 (E); 17:1, 5-6, 8, 15 (RC) - This is the cry of a righteous person, one who relies on his righteous actions to maintain a right and proper relationship with God. The psalmist almost sounds too sure of himself, and it appears that works righteousness has reared its ugly head once more. But the person has to ask God to hear the prayer that is raised, calling for a demonstration of God's "marvelous loving kindness, O Savior of those who take refuge at your right hand from those who rise up against them." Verse 8 sums up the psalmist's plea: "Keep me as the apple of your eye; hide me under the shadow of your wings, ..."
Psalm 148 (L) - The spirit of true worship is fully articulated in this psalm of praise, because it calls upon all creatures - in heaven and earth, everyone and everything, all of creation - to join in a song of praise and thanksgiving to God for all that he has done and is doing for his people. But the psalm makes it abundantly clear that the people of Israel have constant and continuing reason to praise him for his goodness and grace; they should lead the whole of creation in praising and thanking God for his blessings.
Psalm prayer (148 - LBW) - "God most high, by your Word you created a wondrous universe, and through your Spirit you breathed into it the breath of life. Accept creation's hymn of praise from our lips, and let the praise that is sung in heaven resound in the heart of every creature on earth, to the glory of the Father, and the Son, and the Holy Spirit, now and forever."
The Readings
2 Maccabees 7:1-2, 9-14 (RC) - Although this reading tells part of the story of the martyrdom of the seven brothers and their mother, who were faithful to the law and refused to eat pork, as Antiochus Epiphanes had demanded, it does not tell the whole story. It is not their heroism and martyrdom, as gripping as the tale of their persistence under abominable persecution and torture is, that captures the attention of the churches today; rather, it is the assurance of eternal life - resurrection - that comes from the mouth of the second to die. He cried out: "Inhuman fiend, you may discharge us from this present life, but the King of the world will raise us up, since it is for his laws that we die, to live again forever." It is this theme - the hope of resurrection - that is picked up again in the Gospel for the Day.
Job 19:23-27a (E) - This reading, too, from the familiar lament of Job, was selected because it contains the resurrection theme, also. Even if he is deserted by God and human beings, Job cries out: "For I know that my Redeemer lives, and at last he will stand upon the earth; and after my skin has been thus destroyed, then from my flesh I shall see God...." This, too, is a rudimentary conception of the resurrection, but it helps to lay the foundation for the Christian doctrine of the resurrection.
1 Chronicles 29:10-13 (L) - King David invented a technique that many contemporary fund raisers use in the churches today; he called the people together and told them all that he had given for the building of the temple. The result was that they gave generously and freely of all they had, and they felt good about it. After the offering was received, David prays to God, blessing him as "the God of Israel our father, forever and ever." As splendid as was the response of the people to the development fund for the erection of God's house, all credit and glory go to God, from whom all "riches and honour" come to people. The prayer concludes: "And now we thank thee, our God, and praise thy glorious name."
Zechariah 7:1-10 (C) - This prophet has been called the "prophet of restoration," which becomes evident in reading the book. Zechariah received a delegation of people, who apparently were to participate in the rebuilding of the temple and were concerned about their religious ceremonies. Should they continue to "mourn and feast in the fifth month," as they had, or abandon the practice. Zechariah reminded them of how it had been before the exile, when people fasted and ate more for themselves than for the Lord. Worship that is pleasing to God is different than fasting or feasting. The prophet says, speaking for God: "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."
2 Thessalonians 2:13--3:5 (E, L, C); 2:16--3:5 (RC) - The problem that Paul was ad-dressing in this letter to the Church at Thessalonika developed partly because Christ had not made a second coming, as they expected, and some were preaching a false doctrine of resurrection to the members of the congregation. So Paul encourages them to live in hope and expectation, reminding them about the grace of God in Christ, which is the source of "comfort and good hope." Paul firmly believes that Jesus not only will come again, but soon, and that they should cling to the whole gospel of the Lord when confronted by improper preaching and teaching of the gospel. After the benediction in verse 16, Paul proceeds to exhort the people again to be faithful, and assures them again that God will strengthen them and "guard" them as they keep the faith. He concludes this section: "May the Lord direct your hearts to the love of God and to the steadfastness of Christ."
Luke 20:27-38 (RC, E, L, C) - When the teachers and theologians could not find a way of proving that he was a blasphemer, they changed their plan of attack in this pericope; they moved from the sublime to the ridiculous by posing an absurd story that found its locus in a doctrine of the resurrection. Jesus knew that the Sadducees rejected the resurrection, but he answered their question about the woman who had been widowed seven times, "whose wife will the woman be?" He said two things about the resurrection: First, that there will be no family life, no need for reproduction in heaven, because those who are resurrected will never die; they will live in an entirely new dimension forever. Resurrection is not the continuation of this life; rather, it is an entirely new life that is given to believers by God himself. Second, he assured the Sadducees that resurrection hope is a reality, not a fantasy, as they seemed to treat it, and that the Pentateuch proclaims the concept of resurrection, primitive though it may be, but resurrection nevertheless. "God," Jesus said, "is not God of the dead, but of the living; for all live to him."
Sermon Suggestions, Synopses, Sketches, Stories
Luke 20:27-38 - "A Glimpse Of Life To Come." - Jesus was convinced that resurrection is a reality for him and for all of the children of God or he would not have done some of the things that he did or say some of the things that he said. The Sadducees and the other religious leaders were equally convinced that Jesus had to be exterminated on theological, as well as political, grounds. They would do anything they had to to accomplish their goal and have their way. After this episode, in which they tried once again to trap him or make him look foolish, they were absolutely set in their resolve. Jesus would soon have reason to test out his faith in the resurrection; they would see to that. They did.
1. The resurrection is a stumbling block for many people. It always will be. It is too unbelievable. It sounds like something out of a fairy tale. It appears to be wishful thinking, as it did to the Sadducees. Some three decades ago, Edmund Steimle said in one of his sermons: "For the story of the resurrection is still an idle tale for literally millions of people today. Not only for the worthy divine who preached one Easter morning on the noble theme, 'Up-see-daisy,' but also for many a (person) who wanders into church once a year on Easter - because? Because his wife and children put the pressure on him? Because it seems the thing most people do on Easter? But let that go. This striking phrase (from Luke's gospel), an 'idle tale,' probes beneath the skin of some of us for whom Easter means far more." (From Steimle's Are You Looking For God?) The Sadducees wanted to make the possibility of resurrection appear to be ridiculous rather than a reality.
2. What they learned is that you cannot play around with Jesus, or try to trap him with words and theology. Resurrection is not a level of existence that can be attained in this life, a state of perfection. Death has to precede it, and then the action of God can take over, lifting up his creatures to a completely new mode of existence that will last forever. I have often wondered if some of the Sadducees might have thought, or possibly schemed among themselves, "So he believes in the resurrection, does he, this self-styled Messiah who would be King of the Jews? Let's give him a chance to test it out." They did. They arranged it, made it happen - his death, that is. God did raise him up.
3. So Jesus promised that those who believe in him and are baptized in the name of the Father, Son, and Holy Spirit, will experience the resurrection as a free gift of God. And his faith in God was so full and complete that he gave himself over to a terrible death, confident that God would raise him upon the third day. He did.
4. The Sadducees and other religious leaders must have been convinced that Jesus was some sort of a magician when they heard the story of his resurrection. It couldn't happen, but people said it did. But it really doesn't matter what they thought about Jesus and his faith in the resurrection, or in his resurrection itself. What does matter is what we believe about the resurrection. Our deliverance hangs on it. In his words, in his death and resurrection, he has given us a glimpse of what is to come.
2 Maccabees 7:1-2, 9-14 - "A Timely Tale."
1. The writer of Maccabees tells a tale that is grim and grisly when he recounts the death of the seven brothers and their mother, who refused to break the commandments and eat pork. Antiochus Epiphanes was a twisted tyrant, torturing and executing those who opposed him.
2. The seven brothers died because they would not give up their faith in God and his commandments. Even when compassionate minions of the king offered a way out, by eating other meat and pretending it was pork, they would not give in or give up their dependence on God.
3. The king could torture and kill them, fry and roast them and put them in deep graves, but he couldn't keep them there. Their lives were in the hands of the only true God - "the King of the world will raise us up, since it is for his laws that we die, to live again forever."
4. We may not face torture and torment, but the termination of our lives here on earth is sure and certain. Our faith in the crucified and risen Christ assures us that God will raise us up, too, to eternal life.
Job 19:23-27 - Job's Affirmation Of Faith."
1. "I know that my Redeemer lives."
2. He is the creator and eternal God, ruler of the world.
3. When death claims me, he will permit me to see him in the life that is to come, the
life that only he can give.
4. Do you know that your Redeemer lives? Can we affirm the same faith?
1 Chronicles 29:10-13 - "Offertory."
1. People who sing in church when the offering is received, "We give thee but thine own, what e'er the gift may be," are "right on" theologically. Any offering we make to God is simply returning to him what he first gave us.
2. People who give in this spirit are, like the Israelites contributing to the building of the temple, completely happy with their gifts, their giving. They may also rejoice in their offerings.
3. They might even be able to thank God for being able to respond generously to his goodness and grace. Giving like this takes on the characteristics of thank offering.
4. The life of the Christian, no less than that of Hebrews, should be an offertory to the Lord, a way to praise God for life, its opportunities, and gifts. We can do nothing better than sing, "We give thee but thine own...."
Zechariah 7:1-10 - "A Formula For Righteous Living."
1. "Render true judgments" about other people; never attempt to judge their motives.
2. "Show kindness and mercy each to his brother," and "let none of you devise evil against his brother in your heart."
3. "Do not oppress the widow, the fatherless, the sojourner, or the poor;" work for justice for all.
4. Such is God's formula, according to Zechariah, for righteous and godly living.
2 Thessalonians 2:13--3:5 - "A Prayer For The Faithful."
1. It was Paul who prayed for those who kept the faith at Thessalonika, because God called them in the gospel.
2. Salvation was theirs, ours, too, from the time they were called, and he sanctified their faith through the Holy Spirit. He still works that way.
3. Paul prayed that God would "comfort your hearts and establish them in every good work and word." It is one thing to be called to the faith, but only God can sustain it.
4. Paul also prayed for others, who had not yet heard the gospel with his, "pray for us, that the word of the Lord may speed on and triumph, as it did among you."
