Proper 9
Preaching
Lectionary Preaching Workbook
Series III, Cycle A
The church year theological clue
Beyond the general and continuing eschatological framework of the church year, no distinct or additional clue is provided. Pentecost remains the "time of the church," or, the season of the "life of the church." The specific themes that support and expand the time/life concepts of Pentecost are all provided by the assigned readings of the cycle/season and Sunday.
The Prayer of the Day (LBW) - This prayer is radically different than the classic collect it replaces. It is a prayer for peace, peace whose source is God himself in Jesus Christ - as in Jeremiah's prophecy (9:9-10) - and peace that goes into the world through the life and ministry - the witness - of those whose peace is in Jesus Christ. It is unique in that the church asks God: "Send us as peacemakers and witnesses to your kingdom," adding "and fill our hearts with joy in your salvation; through your Son, Jesus Christ our Lord." The prayer would be fitting at the end of Jesus' charge to the twelve disciples as they embarked upon their first missionary effort, asking the Lord God to make us partners in the ongoing work of the church. It is, of course, appropriate for this Sunday, and for most others, too.
The Psalm of the Day - Psalm 145:1-2 (3-13) 14-22 (L); 145:1-2, 8-11, 13-14 (R); 145, or 145:8-14 (E) - Despite being chopped into little pieces in the Roman Catholic and Lutheran sets of propers, Psalm 145 will be recognized by most regular church-goers: "Every day will I bless Thee and praise Thy name forever and ever" (v. 2), and again, "Great is the Lord and greatly to be praised...." (v. 3), and verses 15 and 16 may be the most familiar, because they are often used by Christians of all denominations in their table prayers.
The eyes of all look to thee, and thou givest them their food in due season. Thou openest thy hand, thou satisfiest the desire of every living thing.
Interestingly, the Episcopal Church ends its use of this responsory psalm at verse 14. As a responsory, the psalm also accommodates the first reading -
Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Lo, your king comes to you; triumphant and victorious is he, humble and riding on an ass, on a colt the foal of an ass. (Zechariah 9:9)
which is included in the classic choice of gospels (Matthew 21) for Palm Sunday. The concluding verse is always appropriate: "My mouth shall speak the praise of the Lord; let all flesh bless his holy name forever and ever."
The Psalm Prayer (LBW)
Loving Father, you are faithful in your promises and tender in your compassion. Listen to our hymn of joy, and continue to satisfy the needs of all your creatures, that all flesh may bless your name in your everlasting kingdom, where with your Son and the Holy Spirit you live and reign, now and forever.
Psalm 124 (C) - It is the last verse of the psalm - "Our help is in the name of the Lord, the maker of heaven and earth" - that would be familiar to many older Christians, especially to Lutherans, because it was the beginning of the people's participation in the Confession of Sins. This verse, in particular, is highlighted in the liturgical expression of this psalm.
The readings:
Exodus 1:6-14, 22--2:10 (C)
This is the first of thirteen consecutive readings from the book of Exodus. If it were included in the lectionaries of other liturgical churches, as well as the Common Lectionary, it would probably be the first time that many Christians would have heard the story of Moses' birth read publicly since their Sunday church school years. Since there are so many parallels between the Moses and Jesus stories - both born to accomplish specific "exodus tasks" for the Lord God, both threatened with death while infants and delivered so that their divine destinies might be fulfilled - it is odd that the reading is not included in all of the lectionaries. Those congregations who follow the Common Lectionary will profit by hearing again the story of Moses' birth, his rescue from the river and his adoption by Pharaoh's daughter.
Zechariah 9:9-12
In its customary identification with Palm Sunday, this reading stirs up memories of the victorious and triumphant entry of Jesus into Jerusalem. The note of joy obviously sounds on this and every Sunday of the church year, but along with that joy, today the humility of Christ in his identification with the poor and lowly leaps out at the listener. To these familiar verses are added:
I will cut off the chariot from Ephraim and the war horse from Jerusalem; and the battle bow shall be cut off, and he shall command peace to the nations; his dominion shall be from sea to sea, and from the River to the ends of the earth.
The theme of peace, which will come when the reign of Christ is extended over all the earth at the end of time, expands in proper perspective the "peace" note of the Prayer of the Day. It also finds subtle expression in the Gospel for the Day.
Romans 7:15-25a (L); 7:14-25a (C); Romans 7:21-8:6 (E)
These three slightly different readings may be considered together, because preachers will want to read all of chapter seven and continue with Paul's theme that spills over into chapter eight. The substance of the reading is Paul's lament/confession to the Roman Church of his problem with his spiritual and unspiritual nature. He loves the Law and wills to obey it, but his unspiritual - unredeemed - self causes him to disobey it; he says, "I do not understand my actions. For I do not do what I want, but I do the very thing I hate." That means, for him, that the law is good, because it convicts him of sin and forces him to admit that there is no good dwelling in him. He says, "For I do not do the good I want, but the evil I do not want is what I do;" that tells him that sin dwells within him. In short, Paul is aware that a "war" is being waged within himself, which is "making me captive to the law of sin which dwells in my members." "Who will deliver me from this body of death?" He answers his own question with, "Thanks be to God through our Lord Jesus Christ." The reading of the Episcopal Lectionary picks up where verse 25 leaves off and spells out what Paul knows to be the grace of God, because Christ has "set us free from the law of sin and death."
Romans 8:9, 11-13
The Roman Lectionary, despite the omission of Paul's lament, reads on to commend the Roman congregation for its interest in the "spiritual," "since the Spirit of God has made his home in you. In fact," he says, "unless you possessed the Spirit of Christ you would not belong to him." It is that Spirit, which raised Jesus from the dead, that gives life to "your own mortal bodies" because the Spirit lives in you. That Spirit will help to "put an end to the misdeeds of the body (and) you will live." Paul's over-arching theology would declare that the battle between good and evil, the spiritual and the unspiritual, must be fought on a daily basis by dying to sin and rising to new life.
Matthew 11:25-30
The first part (through verse 11) of this chapter is omitted because it belongs to the Third Sunday in Advent; it might also be appointed for the season of the Manifestation, Epiphany. The context of these verses is the reaction of Jesus to the recalcitrant attitude of the cities where he has performed his miracles; Chorazin, Bethsaida, and Capernaum are mentioned specifically by Jesus, and he warns them of the judgment and condemnation that will befall them. It is at that point that Matthew (and Luke) has Jesus saying, "I thank thee, Father, Lord of heaven and earth, that thou has hidden these things from the wise and understanding and revealed them to babes." Christ makes it perfectly clear that the reception of the good news is not an intellectual exercise, nor the dominion of the super-intelligent people, but is something that can best be grasped by those who are as humble and open to real faith as little children. Jesus brings the wisdom of God to the world and reveals it in himself, his preaching, teaching, and ministry to the poor and the suffering; in receiving the person, Jesus Christ, through faith, one receives the wisdom of the Lord. This is what makes the redeeming wisdom of God available to all people.
Scholars contend that both parts of this gospel are probably liturgical fragments; the first sounds like something that belongs to Johannine theology, but the second part - the invitation of Jesus, "Come to me, all who labor and are heavy laden, and I will give you rest...." - is peculiar to Matthew. Where he got it, and why he alone has this lovely saying of Jesus doesn't really matter to most people who know it, because it is a precious promise that has brought, and continues to bring comfort to people in all walks of life. It seems to demand homiletical consideration on its own from this perspective.
Sermon suggestions:
Matthew 11:28-30 - "A Pastor's Heart."
From a pastoral perspective, this portion of the reading takes priority over verses 25-27; every congregation has people in attendance at worship who are looking for comfort and strength to meet the exigencies of the week that has just begun. These verses come from the pastoral heart of the Good Shepherd and are his invitation to take all their troubles to him, "lean" on him, and let him bear those burdens that are too heavy for us to carry.
1. A pastoral invitation. "Come to me," says Jesus to every human being who finds that life is too difficult for him/her to face any longer. "Take my yoke upon you, and learn from me." Jesus could carry on his ministry, simply because he "turned to the Lord" and, in prayer, laid his burdens upon God, who never failed him.
2. A pastoral revelation. "I am gentle and lowly in heart," he said. Jesus is always approachable; he is constantly available to those who call upon him in prayer when they are in need. He reminds us, "My yoke is easy, and my burden is light." His religion does not wear out people, as did the religious exercises and observances of the scribes and Pharisees; the demands of the law are a burden that we can't carry ourselves. Simple faith is all that is needed to approach Jesus in prayer.
3. A pastoral promise. "I will give you rest" - Jesus helps us carry our burdens, face our problems and life's difficulties, and sustains us in pain and suffering. He gives us peace of mind and heart, because we know we can entrust him with our very lives and he will never fail us.
A second sermon on Matthew 11:25-27 - "The Unique Relationship."
1. Jesus could call God "Father. " He "knew" the Father intimately and uniquely, in a manner unknown to all other human beings. He knew that he was the Son of God, and, therefore, almost had to call God his Father.
2. Jesus gives us knowledge of God. He tested the love and power of God on the cross. And God did not fail him; even in death God was with him, raising him up on the third day. The Christian faith rests on the revelation of God in the life, death, and resurrection of Jesus Christ, not on any system of philosophy or metaphysics.
3. Jesus made God available to all. He came to save all people - the poor and disadvantaged, but also the rich and affluent; the sick and suffering, but also the well; the sad and lonely, but also the happy and contented; the blind and lame, but also those who can see perfectly and walk well - because all people need to know and embrace God as their maker and heavenly Father.
4. Rejoice and give thanks with Jesus - and for Jesus. Join him as he thanks the Lord for "hiding these things from the wise and understanding and (revealing) them to babes...." Thank him at the table where he is host, and by the way you live, directed by his Word and sustained by his Spirit, in the world.
Exodus 1:6-14, 22--2:10 - "Pharaoh's Evil Plan: God's Prevailing Providence."
1. The first holocaust. At Pharaoh's order, male babies were drowned in the river because they were becoming too numerous and might be a threat to the Egyptians in time of war.
2. The real problem. The descendants of Abraham, after Joseph, were not allowed to become citizens of Egypt, even should they have wanted to be Egyptians; they were turned into slaves before Moses' birth, and already wanted to be free. Pharaoh would have had nothing to fear from them if they had been treated properly and fairly; they would have been loyal to Egypt, which had sheltered and sustained them in a time of drought and trouble.
3. God had another plan. In his providence, he would provide "a way out" of bondage - Exodus - for the children of Israel, and for that purpose he raised up a leader, Moses, who was protected by the daughter of the very man who wanted to kill all of the boy babies born to the Hebrews.
4. God's ultimate plan. He sent and raised up a new leader, his own Son, to lead another Exodus. He selected a young peasant girl, not the daughter of a Pharaoh, to mother him, and he had to protect him by sending him to Egypt when a Hebrew king ordered all boy babies to be killed. He, too, set his people free in a different kind of Exodus - death and resurrection. All who want to be free of sin and death need only turn to Christ in humility and faith.
Zechariah 9:9-10 - "A Different Kind of King."
1. A different type of prophecy. This king would come from God himself to begin a gracious rule, which would also set God's people free. His coming is a signal for great jubilation and loud celebration. Jeremiah prophesied that a blessing, not a curse of doom, would come to all the world in this king, and that's really different.
2. A different kind of king. Jesus came in a lowly manner, just as the prophet said he would come. He was indeed meek and lowly, humble enough to ride upon a colt, the foal of a donkey, as he entered Jerusalem. His humility reinforced any claim to the kingship that people bestowed upon him; even his birth was lowly. His humility identified him with common humanity, not royalty. He was a different kind of king.
3. A different sort ofrule. He came to establish peace - between God and his people, between members of families, between nation and nation. He could only do this by obeying God differently - by becoming obedient unto death, even death on the cross. Jesus' cross is the sign of peace on earth, between God and his children.
4. A different reign. "He will reign forever and ever," not for a few years or decades, as have all other kings and rulers. The reign, begun when they placed a crown of thorns upon his head, nailed him to a cross, and put a sign above his head - "The King of the Jews" - for all the world to see, will last to the end of time and as long as God has determined that he shall reign as King of Kings and Lord of Lords. Rejoice and shout for joy, ye righteous! He saves us and that's the difference he makes in our lives.
Romans 7:14-25a (C, L); 7:21--8:6 (E); 8:9, 11-13 (R) - "Helpless, but Not Hopeless."
I, personally, would consolidate the material included from Romans 7:14--8:13 in a single sermon and in the context of the Brief Order of Confession of my church (LBW).
1. If we say we have no sin, we deceive ourselves. That comes right from the lips of St. Paul; he knew himself to be a helpless and hopeless sinner. He never could fulfill his good intention, doing evil when he intended to do good.
2. If we confess our sins, God who is faithful and just will forgive our sins and cleanse us from all unrighteousness. He does what we cannot do for ourselves, forgiving us for the failure of good intentions and empowering us to live a new life.
3. If we claim to be Christians, we are to live godly lives. That's the consequence of God's actions and our faith in Jesus Christ. Christ expects Christians to say "yes" to God and "no" to Satan and sin. Through the Holy Spirit, he makes this possible.
Beyond the general and continuing eschatological framework of the church year, no distinct or additional clue is provided. Pentecost remains the "time of the church," or, the season of the "life of the church." The specific themes that support and expand the time/life concepts of Pentecost are all provided by the assigned readings of the cycle/season and Sunday.
The Prayer of the Day (LBW) - This prayer is radically different than the classic collect it replaces. It is a prayer for peace, peace whose source is God himself in Jesus Christ - as in Jeremiah's prophecy (9:9-10) - and peace that goes into the world through the life and ministry - the witness - of those whose peace is in Jesus Christ. It is unique in that the church asks God: "Send us as peacemakers and witnesses to your kingdom," adding "and fill our hearts with joy in your salvation; through your Son, Jesus Christ our Lord." The prayer would be fitting at the end of Jesus' charge to the twelve disciples as they embarked upon their first missionary effort, asking the Lord God to make us partners in the ongoing work of the church. It is, of course, appropriate for this Sunday, and for most others, too.
The Psalm of the Day - Psalm 145:1-2 (3-13) 14-22 (L); 145:1-2, 8-11, 13-14 (R); 145, or 145:8-14 (E) - Despite being chopped into little pieces in the Roman Catholic and Lutheran sets of propers, Psalm 145 will be recognized by most regular church-goers: "Every day will I bless Thee and praise Thy name forever and ever" (v. 2), and again, "Great is the Lord and greatly to be praised...." (v. 3), and verses 15 and 16 may be the most familiar, because they are often used by Christians of all denominations in their table prayers.
The eyes of all look to thee, and thou givest them their food in due season. Thou openest thy hand, thou satisfiest the desire of every living thing.
Interestingly, the Episcopal Church ends its use of this responsory psalm at verse 14. As a responsory, the psalm also accommodates the first reading -
Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Lo, your king comes to you; triumphant and victorious is he, humble and riding on an ass, on a colt the foal of an ass. (Zechariah 9:9)
which is included in the classic choice of gospels (Matthew 21) for Palm Sunday. The concluding verse is always appropriate: "My mouth shall speak the praise of the Lord; let all flesh bless his holy name forever and ever."
The Psalm Prayer (LBW)
Loving Father, you are faithful in your promises and tender in your compassion. Listen to our hymn of joy, and continue to satisfy the needs of all your creatures, that all flesh may bless your name in your everlasting kingdom, where with your Son and the Holy Spirit you live and reign, now and forever.
Psalm 124 (C) - It is the last verse of the psalm - "Our help is in the name of the Lord, the maker of heaven and earth" - that would be familiar to many older Christians, especially to Lutherans, because it was the beginning of the people's participation in the Confession of Sins. This verse, in particular, is highlighted in the liturgical expression of this psalm.
The readings:
Exodus 1:6-14, 22--2:10 (C)
This is the first of thirteen consecutive readings from the book of Exodus. If it were included in the lectionaries of other liturgical churches, as well as the Common Lectionary, it would probably be the first time that many Christians would have heard the story of Moses' birth read publicly since their Sunday church school years. Since there are so many parallels between the Moses and Jesus stories - both born to accomplish specific "exodus tasks" for the Lord God, both threatened with death while infants and delivered so that their divine destinies might be fulfilled - it is odd that the reading is not included in all of the lectionaries. Those congregations who follow the Common Lectionary will profit by hearing again the story of Moses' birth, his rescue from the river and his adoption by Pharaoh's daughter.
Zechariah 9:9-12
In its customary identification with Palm Sunday, this reading stirs up memories of the victorious and triumphant entry of Jesus into Jerusalem. The note of joy obviously sounds on this and every Sunday of the church year, but along with that joy, today the humility of Christ in his identification with the poor and lowly leaps out at the listener. To these familiar verses are added:
I will cut off the chariot from Ephraim and the war horse from Jerusalem; and the battle bow shall be cut off, and he shall command peace to the nations; his dominion shall be from sea to sea, and from the River to the ends of the earth.
The theme of peace, which will come when the reign of Christ is extended over all the earth at the end of time, expands in proper perspective the "peace" note of the Prayer of the Day. It also finds subtle expression in the Gospel for the Day.
Romans 7:15-25a (L); 7:14-25a (C); Romans 7:21-8:6 (E)
These three slightly different readings may be considered together, because preachers will want to read all of chapter seven and continue with Paul's theme that spills over into chapter eight. The substance of the reading is Paul's lament/confession to the Roman Church of his problem with his spiritual and unspiritual nature. He loves the Law and wills to obey it, but his unspiritual - unredeemed - self causes him to disobey it; he says, "I do not understand my actions. For I do not do what I want, but I do the very thing I hate." That means, for him, that the law is good, because it convicts him of sin and forces him to admit that there is no good dwelling in him. He says, "For I do not do the good I want, but the evil I do not want is what I do;" that tells him that sin dwells within him. In short, Paul is aware that a "war" is being waged within himself, which is "making me captive to the law of sin which dwells in my members." "Who will deliver me from this body of death?" He answers his own question with, "Thanks be to God through our Lord Jesus Christ." The reading of the Episcopal Lectionary picks up where verse 25 leaves off and spells out what Paul knows to be the grace of God, because Christ has "set us free from the law of sin and death."
Romans 8:9, 11-13
The Roman Lectionary, despite the omission of Paul's lament, reads on to commend the Roman congregation for its interest in the "spiritual," "since the Spirit of God has made his home in you. In fact," he says, "unless you possessed the Spirit of Christ you would not belong to him." It is that Spirit, which raised Jesus from the dead, that gives life to "your own mortal bodies" because the Spirit lives in you. That Spirit will help to "put an end to the misdeeds of the body (and) you will live." Paul's over-arching theology would declare that the battle between good and evil, the spiritual and the unspiritual, must be fought on a daily basis by dying to sin and rising to new life.
Matthew 11:25-30
The first part (through verse 11) of this chapter is omitted because it belongs to the Third Sunday in Advent; it might also be appointed for the season of the Manifestation, Epiphany. The context of these verses is the reaction of Jesus to the recalcitrant attitude of the cities where he has performed his miracles; Chorazin, Bethsaida, and Capernaum are mentioned specifically by Jesus, and he warns them of the judgment and condemnation that will befall them. It is at that point that Matthew (and Luke) has Jesus saying, "I thank thee, Father, Lord of heaven and earth, that thou has hidden these things from the wise and understanding and revealed them to babes." Christ makes it perfectly clear that the reception of the good news is not an intellectual exercise, nor the dominion of the super-intelligent people, but is something that can best be grasped by those who are as humble and open to real faith as little children. Jesus brings the wisdom of God to the world and reveals it in himself, his preaching, teaching, and ministry to the poor and the suffering; in receiving the person, Jesus Christ, through faith, one receives the wisdom of the Lord. This is what makes the redeeming wisdom of God available to all people.
Scholars contend that both parts of this gospel are probably liturgical fragments; the first sounds like something that belongs to Johannine theology, but the second part - the invitation of Jesus, "Come to me, all who labor and are heavy laden, and I will give you rest...." - is peculiar to Matthew. Where he got it, and why he alone has this lovely saying of Jesus doesn't really matter to most people who know it, because it is a precious promise that has brought, and continues to bring comfort to people in all walks of life. It seems to demand homiletical consideration on its own from this perspective.
Sermon suggestions:
Matthew 11:28-30 - "A Pastor's Heart."
From a pastoral perspective, this portion of the reading takes priority over verses 25-27; every congregation has people in attendance at worship who are looking for comfort and strength to meet the exigencies of the week that has just begun. These verses come from the pastoral heart of the Good Shepherd and are his invitation to take all their troubles to him, "lean" on him, and let him bear those burdens that are too heavy for us to carry.
1. A pastoral invitation. "Come to me," says Jesus to every human being who finds that life is too difficult for him/her to face any longer. "Take my yoke upon you, and learn from me." Jesus could carry on his ministry, simply because he "turned to the Lord" and, in prayer, laid his burdens upon God, who never failed him.
2. A pastoral revelation. "I am gentle and lowly in heart," he said. Jesus is always approachable; he is constantly available to those who call upon him in prayer when they are in need. He reminds us, "My yoke is easy, and my burden is light." His religion does not wear out people, as did the religious exercises and observances of the scribes and Pharisees; the demands of the law are a burden that we can't carry ourselves. Simple faith is all that is needed to approach Jesus in prayer.
3. A pastoral promise. "I will give you rest" - Jesus helps us carry our burdens, face our problems and life's difficulties, and sustains us in pain and suffering. He gives us peace of mind and heart, because we know we can entrust him with our very lives and he will never fail us.
A second sermon on Matthew 11:25-27 - "The Unique Relationship."
1. Jesus could call God "Father. " He "knew" the Father intimately and uniquely, in a manner unknown to all other human beings. He knew that he was the Son of God, and, therefore, almost had to call God his Father.
2. Jesus gives us knowledge of God. He tested the love and power of God on the cross. And God did not fail him; even in death God was with him, raising him up on the third day. The Christian faith rests on the revelation of God in the life, death, and resurrection of Jesus Christ, not on any system of philosophy or metaphysics.
3. Jesus made God available to all. He came to save all people - the poor and disadvantaged, but also the rich and affluent; the sick and suffering, but also the well; the sad and lonely, but also the happy and contented; the blind and lame, but also those who can see perfectly and walk well - because all people need to know and embrace God as their maker and heavenly Father.
4. Rejoice and give thanks with Jesus - and for Jesus. Join him as he thanks the Lord for "hiding these things from the wise and understanding and (revealing) them to babes...." Thank him at the table where he is host, and by the way you live, directed by his Word and sustained by his Spirit, in the world.
Exodus 1:6-14, 22--2:10 - "Pharaoh's Evil Plan: God's Prevailing Providence."
1. The first holocaust. At Pharaoh's order, male babies were drowned in the river because they were becoming too numerous and might be a threat to the Egyptians in time of war.
2. The real problem. The descendants of Abraham, after Joseph, were not allowed to become citizens of Egypt, even should they have wanted to be Egyptians; they were turned into slaves before Moses' birth, and already wanted to be free. Pharaoh would have had nothing to fear from them if they had been treated properly and fairly; they would have been loyal to Egypt, which had sheltered and sustained them in a time of drought and trouble.
3. God had another plan. In his providence, he would provide "a way out" of bondage - Exodus - for the children of Israel, and for that purpose he raised up a leader, Moses, who was protected by the daughter of the very man who wanted to kill all of the boy babies born to the Hebrews.
4. God's ultimate plan. He sent and raised up a new leader, his own Son, to lead another Exodus. He selected a young peasant girl, not the daughter of a Pharaoh, to mother him, and he had to protect him by sending him to Egypt when a Hebrew king ordered all boy babies to be killed. He, too, set his people free in a different kind of Exodus - death and resurrection. All who want to be free of sin and death need only turn to Christ in humility and faith.
Zechariah 9:9-10 - "A Different Kind of King."
1. A different type of prophecy. This king would come from God himself to begin a gracious rule, which would also set God's people free. His coming is a signal for great jubilation and loud celebration. Jeremiah prophesied that a blessing, not a curse of doom, would come to all the world in this king, and that's really different.
2. A different kind of king. Jesus came in a lowly manner, just as the prophet said he would come. He was indeed meek and lowly, humble enough to ride upon a colt, the foal of a donkey, as he entered Jerusalem. His humility reinforced any claim to the kingship that people bestowed upon him; even his birth was lowly. His humility identified him with common humanity, not royalty. He was a different kind of king.
3. A different sort ofrule. He came to establish peace - between God and his people, between members of families, between nation and nation. He could only do this by obeying God differently - by becoming obedient unto death, even death on the cross. Jesus' cross is the sign of peace on earth, between God and his children.
4. A different reign. "He will reign forever and ever," not for a few years or decades, as have all other kings and rulers. The reign, begun when they placed a crown of thorns upon his head, nailed him to a cross, and put a sign above his head - "The King of the Jews" - for all the world to see, will last to the end of time and as long as God has determined that he shall reign as King of Kings and Lord of Lords. Rejoice and shout for joy, ye righteous! He saves us and that's the difference he makes in our lives.
Romans 7:14-25a (C, L); 7:21--8:6 (E); 8:9, 11-13 (R) - "Helpless, but Not Hopeless."
I, personally, would consolidate the material included from Romans 7:14--8:13 in a single sermon and in the context of the Brief Order of Confession of my church (LBW).
1. If we say we have no sin, we deceive ourselves. That comes right from the lips of St. Paul; he knew himself to be a helpless and hopeless sinner. He never could fulfill his good intention, doing evil when he intended to do good.
2. If we confess our sins, God who is faithful and just will forgive our sins and cleanse us from all unrighteousness. He does what we cannot do for ourselves, forgiving us for the failure of good intentions and empowering us to live a new life.
3. If we claim to be Christians, we are to live godly lives. That's the consequence of God's actions and our faith in Jesus Christ. Christ expects Christians to say "yes" to God and "no" to Satan and sin. Through the Holy Spirit, he makes this possible.
