Tuesday prior to Proper 9

[1]

Psalm 66:1–7—Psalm 66 calls upon all peoples of the earth to join in with God’s chosen people, Israel, in praising Him. His deliverance of His people from bondage in Egypt and the threat of Pharaoh and his army at the Red Sea is specifically recounted, but all of God’s deliverances of all His people are to be included, especially the deliverance of mankind from the bondage of sin, and the threat of death.

Psalm 66 – How everyone can praise God

This psalm is titled To the Chief Musician. A Song. A Psalm. As with Psalm 65, it is described as both a Song and a Psalm. This is the first psalm since Psalm 50 to not be attributed to David.

This Psalm is said to be recited on Easter day, by the Greek Church: it is described in the Greek Bible as A Psalm of the Resurrection, and may be understood to refer, in a prophetic sense, to the regeneration of the world, through the conversion of the Gentiles.[2]

Collect for Psalm 66: Almighty Father, you brought us through the waters of baptism to the shores of new life, accept the sacrifice of our lives, and let us enter your house, there to praise your unfailing power and love, through your Son, Jesus Christ our Lord. [3]   Amen

Collect for Tuesday of the week of Pentecost 4:  O God, from whom all good proceeds: Grant that by your inspiration we may think those things that are right, and by your merciful guiding may do them; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, forever and ever. Amen [4]-

---

[1] Lift High the Cross, copyright © Ed Riojas, Higher Things

[2] https://enduringword.com/bible-commentary/psalm-66/

[3] Collect for Psalm 66, For All the Saints, A Prayer Book For and By the Church, Vol. II © 1995 The American Lutheran Publicity Bureau, Delhi, NY

[4] ibid

 

Monday prior to Proper 9

 

[1]

Psalm 19:2, 4–6; antiphon, Psalm 19:1—Many of the psalms praise the Lord for His deliverance from enemies, both mortal and spiritual. Psalm 19 is a hymn of praise to God because of the majesty and glory that are His by His very nature. The glory of God is revealed by the entire creation. Those who attribute the earth and the cosmos to mere happenstance are only deceiving themselves.

Psalm 19 – The heavens, the word, and the glory of God

The title tells us both the author and the audience of the psalm: To the Chief Musician. A Psalm of David. Some believe that the Chief Musician is the Lord GOD Himself, and others suppose him to be a leader of choirs or musicians in David’s time, such as Heman the singer or Asaph (1 Chronicles 6:33, 16:5-7, and 25:6).

This Psalm reflects, more than any other, the beauty and splendor of the Hebrew poetry found in the Psalter. C.S. Lewis wrote, ‘I take this to be the greatest poem in the Psalter and one of the greatest lyrics in the world.’[2]

The Lord restores Jerusalem, His Church, because she is the mother of His children, whom He comforts “as one whom his mother comforts” (Isaiah 66:13). We are “satisfied from her consoling breast” with the pure milk of the Word, and we “drink deeply with delight from her glorious abundance” (Isaiah 66:11). The messengers of Christ bestow such gifts upon His Church. For He sends them out “as lambs in the midst of wolves” (Luke 10:3), bearing in their bodies the sacrifice of His cross, by which “the kingdom of God has come near” (Luke 10:9, 11). Wherever He enters in with this Gospel, Satan is cast out and falls “like lightning from heaven” (Luke 10:18). Thus, we do not “boast except in the cross of our Lord Jesus Christ” (Galatians 6:14). Rejoicing in this Gospel, we “bear one another’s burdens” in love, according to “the law of Christ” (Galatians 6:2). [3]

Collect for Psalm 19: Heavenly Father, you have filled the world with beauty., Open our eyes to see your gracious hand in all your works, that rejoicing in your whole creation, we may learn to serve you with gladness, for the sake of him through whom all things were made, your Son, Jesus Christ our Lord. [4]

Collect for Monday of the week of Pentecost 4: God of the universe, we worship you as Lord, God, ever close to us; we rejoice to call you Father. From this world’s uncertainty we look to your covenant. Keep us one in your peace, secure in your love. We ask this through Christ our Lord. Amen [5]

---

[1] Lift High the Cross, copyright © Ed Riojas, Higher Things

[2] https://enduringword.com/bible-commentary/psalm-19/

[3] Lectionary summary, LCMS commission on worship

[4] Collect for Psalm 19, For All the Saints, A Prayer Book For and By the Church, Vol. II © 1995 The American Lutheran Publicity Bureau, Delhi, NY

[5] Ibid 

proper 9 Series C (July 3-9) Study notes

Proper 9 Series C
(July 3-9)

Isaiah 66:10–14
Galatians 6:1–10, 14–18
Luke 10:1–20 

The Lord Grants Peace and Life to His Church 

The Lord restores Jerusalem, His Church, because she is the mother of His children, whom He comforts “as one whom his mother comforts” (Is. 66:13). We are “satisfied from her consoling breast” with the pure milk of the Word, and we “drink deeply with delight from her glorious abundance” (Isaiah 66:11). The messengers of Christ bestow such gifts upon His Church. For He sends them out “as lambs in the midst of wolves” (Luke 10:3), bearing in their bodies the sacrifice of His cross, by which “the kingdom of God has come near” (Luke 10:9, 11). Wherever He enters in with this Gospel, Satan is cast out and falls “like lightning from heaven” (Luke 10:18). Thus, we do not “boast except in the cross of our Lord Jesus Christ” (Galatians 6:14). Rejoicing in this Gospel, we “bear one another’s burdens” in love, according to “the law of Christ” (Galatians 6:2).

Almighty God, You have built Your church on the foundation of the apostles and prophets with Christ Jesus Himself as the cornerstone. Continue to send Your messengers to preserve Your people in true peace that, by the preaching of Your Word, Your Church may be kept free from harm and danger; through Jesus Christ Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever.

How is Jesus trying to get us to see the world as He does?

How is His view different from other viewpoints that hold our attention?

How might this text influence the way we live our lives and live out our faith?

NB: See Farewell Sermon preached on this text 7.03.2023

Jesus Sends Out the Seventy-Two

Luke 10:1-20

Luke 10:1

Μετὰ δὲ ταῦτα ἀνέδειξεν ὁ κύριος ]καὶ ἑτέρους ἑβδομήκοντα δύο καὶ ἀπέστειλεν αὐτοὺς ἀνὰ δύο δύο πρὸ προσώπου αὐτοῦ εἰς πᾶσαν πόλιν καὶ τόπον οὗ ἤμελλεν αὐτὸς ἔρχεσθαι.

 After this the Lord appointed seventy-two others and sent them on ahead of him, two by two, into every town and place where he himself was about to go

 :1 - the 72 "others" links to the LXX text of Genesis 10 (nations descended from Noah) and the number of nations in Jewish thought. Christ's kingdom goes beyond the narrow boundaries of the Jewish nation extending to all the nations of the world. This mission has eschatological implications - the last days of OT prophecy have broken into the present evil age.

Luke 10:2

ἔλεγεν δὲ πρὸς αὐτούς· Ὁ μὲν θερισμὸς πολύς, οἱ δὲ ἐργάται ὀλίγοι· δεήθητε οὖν τοῦ κυρίου τοῦ θερισμοῦ ὅπως ἐργάτας ἐκβάλῃ εἰς τὸν θερισμὸν αὐτοῦ. 

And he said to them, “The harvest is plentiful, but the laborers are few. Therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.

:2 - a metaphor - of the harvest is usually used in Scripture for judgment - Jer. 51:33; Hos. 6:11; JL. 3:13; Rev.14:15  - here it is positive see Isa. 9:3, Ps.  126:5-6. The metaphor "mission is a harvest" still guides the church's thinking about missions today. See the petition, "Thy kingdom come." 

 Luke 10:3

ὑπάγετε· ἰδοὺ ἀποστέλλω ὑμᾶς ὡς ἄρνας ἐν μέσῳ λύκων.

Go your way; behold, I am sending you out as lambs in the midst of wolves.

:3 - a comparison - The metaphor of GOD's people as lambs and YHWH as shepherd is common in the OT - Isa. 40:11; Ez34:11-31; Ps. 23:1; 79:13; 95:7 -  Isa.53:7 the servant of YHWH is "like a lamb led to slaughter."  This guides the church's thinking about our identity, what we are to expect from the world, what our relationship  to Jesus means. 

Luke 10:4

μὴ βαστάζετε βαλλάντιον, μὴ πήραν, μὴ ὑποδήματα, καὶ μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε

Carry no moneybag, no knapsack, no sandals, and greet no one on the road.

 

:4 - instructions - do not always...in Africa the greeting lasts a long time...literally "how is your day?"  They are not to be begging on the street.

:5-13 - regulations and brief developments of themes -

Luke 10:5

εἰς ἣν δ’ ἂν εἰσέλθητε οἰκίαν πρῶτον λέγετε· Εἰρήνη τῷ οἴκῳ τούτῳ.

Whatever house you enter, first say, ‘Peace be to this house!’

:5 - Whichever house you enter say, "Friedheim"

 Luke 10:6

καὶ ἐὰν ᾖ ἐκεῖ υἱὸς εἰρήνης, ἐπαναπαήσεται ἐπ’ αὐτὸν ἡ εἰρήνη ὑμῶν· εἰ δὲ μήγε, ἐφ’ ὑμᾶς ἀνακάμψει.

And if a son of peace is there, your peace will rest upon him. But if not, it will return to you.

:6 - the son of peace will not be destroyed in the face of rejection. You will not loose the peace which is yours.

Luke 10:7    

ἐν αὐτῇ δὲ τῇ οἰκίᾳ μένετε, ἐσθίοντες καὶ πίνοντες τὰ παρ’ αὐτῶν, ἄξιος γὰρ ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ. μὴ μεταβαίνετε ἐξ οἰκίας εἰς οἰκίαν.

And remain in the same house, eating and drinking what they provide, for the laborer deserves his wages. Do not go from house to house. 

:7 -  in that house remain, eating and drinking what they provide. The worker is worthy. Do not move from house to house.

Luke 10:8

καὶ εἰς ἣν ἂν πόλιν εἰσέρχησθε καὶ δέχωνται ὑμᾶς, ἐσθίετε τὰ παρατιθέμενα ὑμῖν,   

Whenever you enter a town and they receive you, eat what is set before you.

:8 - and any city you enter eat what is set before you.  The rewards do come.

Luke 10:9

καὶ θεραπεύετε τοὺς ἐν αὐτῇ ἀσθενεῖς, καὶ λέγετε αὐτοῖς· Ἤγγικεν ἐφ’ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ.

Heal the sick in it and say to them, ‘The kingdom of God has come near to you.’

:9 - 72 heal the sick and proclaim the kingdom near - a foretaste of the salvation God Has promised. The kingdom is still near, but seems invisible now. We are still waiting for Jesus to appear again and tie up what appears to be a loose end. 

Luke 10:10

εἰς ἣν δ’ ἂν πόλιν εἰσέλθητε καὶ μὴ δέχωνται ὑμᾶς, ἐξελθόντες εἰς τὰς πλατείας αὐτῆς εἴπατε· 

But whenever you enter a town and they do not receive you, go into its streets and say,

Luke 10:11

Καὶ τὸν κονιορτὸν τὸν κολληθέντα ἡμῖν ἐκ τῆς πόλεως ὑμῶν [l]εἰς τοὺς πόδας ἀπομασσόμεθα ὑμῖν· πλὴν τοῦτο γινώσκετε ὅτιἤγγικεν ἡ βασιλεία τοῦ θεοῦ.

‘Even the dust of your town that clings to our feet we wipe off against you. Nevertheless know this, that the kingdom of God has come near.’ 

:10-11 -  whatever city you enter and they do not welcome you go into the streets and say, "even the dust that's clinger to our feet we wipe off, except know this the kingdom of God has come here."

Luke 10:12

λέγω ὑμῖν ὅτι Σοδόμοις ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀνεκτότερον ἔσται ἢ τῇ πόλει ἐκείνῃ.

I tell you, it will be more bearable on that day for Sodom than for that town.

            - Sodom, see judgment (Gen.19) 

Woe to Unrepentant Cities

Luke 10:13

Οὐαί σοι, Χοραζίν· οὐαί σοι, Βηθσαϊδά· ὅτι εἰ ἐν Τύρῳ καὶ Σιδῶνι ἐγενήθησαν αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ καθήμενοι μετενόησαν. 

“Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes.

 :14-15 - lamentation -

 Luke 10:14

πλὴν Τύρῳ καὶ Σιδῶνι ἀνεκτότερον ἔσται ἐν τῇ κρίσει ἢ ὑμῖν.

But it will be more bearable in the judgment for Tyre and Sidon than for you.

            - Tyre/Sidon known for idolatry and resistance to YHWH . 

Luke 10:15

καὶ σύ, Καφαρναούμ,  μὴ ἕως οὐρανοῦ ὑψωθήσῃ; ἕως τοῦ ᾅδου καταβιβασθήσῃ.

And you, Capernaum, will you be exalted to heaven? You shall be brought down to Hades.

:15 Capernaum see language uttered against Babylon in Isa.14:12-15. Yet the judgment spoken by Jesus is a future yet to come. Jesus uses eschatological language of judgment that waits fulfillment.

 Luke 10:16

Ὁ ἀκούων ὑμῶν ἐμοῦ ἀκούει, καὶ ὁ ἀθετῶν ὑμᾶς ἐμὲ ἀθετεῖ· ὁ δὲ ἐμὲ ἀθετῶν ἀθετεῖ τὸν ἀποστείλαντά με.

“The one who hears you hears me, and the one who rejects you rejects me, and the one who rejects me rejects him who sent me.”

 :16 - a wisdom saying -

 The Return of the Seventy-Two

Luke 10:17

Ὑπέστρεψαν δὲ οἱ ἑβδομήκοντα δύο μετὰ χαρᾶς λέγοντες· Κύριε, καὶ τὰ δαιμόνια ὑποτάσσεται ἡμῖν ἐν τῷ ὀνόματί σου. 

The seventy-two returned with joy, saying, “Lord, even the demons are subject to us in your name!”    

:17 - an apocalyptic tone - the 72 rejoice in their success expressed in terms of healing and exorcism not conversion . Satan still exerts his power in this age. Satan has fallen, yet he prowls like a lion. Both are true, a tension that awaits resolution.

 Luke 10:18

εἶπεν δὲ αὐτοῖς· Ἐθεώρουν τὸν Σατανᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα.

And he said to them, “I saw Satan fall like lightning from heaven.

 Luke 10:19

ἰδοὺ δέδωκα ὑμῖν τὴν ἐξουσίαν τοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ, καὶ οὐδὲν ὑμᾶς οὐ μὴ [u]ἀδικήσῃ.

Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall hurt you.

:19 - a juridical tone -

 Luke 10:20

πλὴν ἐν τούτῳ μὴ χαίρετε ὅτι τὰ πνεύματα ὑμῖν ὑποτάσσεται, χαίρετε δὲ ὅτι τὰ ὀνόματα ὑμῶν ἐγγέγραπται ἐν τοῖς οὐρανοῖς.

Nevertheless, do not rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven.”

 :20 - an opportunity to talk about the significance of baptism for the certainty of salvation. Our names are written gives assurance that God will not forget about us. The words we hear in absolution and communion God Is speaking to each of us "Your name is written in heaven. Rejoice!

 

ESV® Text Edition: 2016. Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

The Greek New Testament: SBL Edition. Copyright © 2010 by Society of Biblical Literature and Logos Bible Software

Reflection for Lutheran Sr. Care

Being and Making Citizens of Heaven is special – Everyone is proud of their nation and it’s birthday. Today’s lesson reminds us that we too are also citizens of Heaven because you follow Jesus.

National pride can be a popular and much celebrated thing. Especially nearing Independence Day. For some, patriotic enthusiasm can reach near-religious levels. In fact. Being a citizen has special privileges associated with it, and it’s fine to take joy in our homeland. 

However, it is just as important that we also take care not to lose our identity as citizens of Heaven. God has made us part of His Heavenly family. And because of that we have the right to inherit His kingdom. We should remember that important truth and have a delight in sharing it with others.

We have been given an important task as heirs of the Kingdom of God. We should be thankful and joyous that we are in God’s family. We have been saved from sin. As a result, we should also desire to influence others sharing the good news of the Gospel, as well.  

Starting today people will be celebrating our country. Many will want to display some American pride.

 

Do you know what Independence Day is about? We are honoring the time when we decided to declare ourselves a separate nation. 

People do that in several ways. Sometimes there are picnics and barbecues. Sometimes we have parades. Sometimes we have fireworks and special songs…What do you like to do for the Fourth of July?

Well, it is fine to have pride in our country. Being a citizen is a privilege and responsibility. Sometimes people become citizens by where they are born. Other times they take special tests and classes to become citizens. 

That’s what my son – in – law did a few years ago and my brother-in-law years ago. They both wanted to become a citizen of the US. And now they are!

Being a citizen means that we have rights and can live and work in this country. It is a wonderful thing.

Did you know that we have another kind of citizenship, too? The Bible talks about being citizens of Heaven. 

That means that our lives on this Earth are only a temporary home. We belong to God’s family and have a home ready in His country someday. 

What does that mean? We do not live in Heaven yet. But we have the rights of being children of the King and we will gain Heaven as an inheritance.

You know what else? God has given us a special job to tell other people about that Heavenly home. 

We can get excited about national pride.  But we should get even more excited about Heaven. 

We should be so excited we want to tell our friends and people around us about it! 

In the Gospel, Jesus sent out disciples to share the news of the Kingdom with others. 

He warned them that some people might not receive them well or be as eager over the message, but that He tasked them with spreading the good news to everyone.

That is still our opportunity today. If we are thankful for our Heavenly citizenship, we should demonstrate that by sharing our joy and Gospel knowledge with other people. 

We can do this through showing them love, and through telling them about Jesus and His work for us. 

We want to invite others to join the Heavenly citizenship. And the great news is we don’t have to do any tests or paperwork for it! 

We just need to trust God and the good news of His son. What a wonderful message to spread! 

Prayer: Thank you, LORD for your love and care. Thank you for making us part of your family. Thank you for our citizenship in Heaven. Help us understand how special that is. Please give us courage to share the good news of Jesus with all those around us. 

 

St. Peter and St Paul, Apostles (June 29)

 

Acts 15:1–12 (13–21)
Galatians 2:1–10
Matthew 16:13–19

St. Peter and St. Paul, Apostles

“Jesus is the Christ, the Son of the living God.” So confessed St. Peter. And Christ promised to build His Church on it by the forgiveness of sins (Matt. 16:16–19). He does this so we don’t try to build the Church ourselves, on this or that person, or by any human means. Let no one boast in men, whether Paul or Cephas, for all are yours, and you are Christ’s, and Christ is God’s (1 Cor. 3:21–23). 

The same Lord who worked through Peter’s ministry worked also through Paul’s and is still at work in His Gospel and Sacraments (Gal. 2:7–8).The Church of every age must be recalled to hear the Word of this Gospel—the free forgiveness of sins for Christ’s sake apart from the Law—and believe. The Holy Spirit makes no distinction among men, but cleanses hearts by faith alone. So will we be saved through the grace of the Lord Jesus (Acts 15:7–11). Both were imprisoned (Acts 12:1–11), both wrote Scripture (2 Pet. 3:15–16), both opposed the world—and sometimes each other (Gal. 2:11–16)—but all that the truth of the gospel might be preserved for us (v. 5).

Luther's Seal copyright Ed Riojas, Higher Things

Lectionary Summary copyright LCMS  commission on worship

Saturday prior to Proper 8

[1]

Sunday’s Hymn of the Day is Come, Follow Me, the Savior Spake (LSB #688), is an exhortation to live our lives under the cross. We, who have been set free from sin, death, and everlasting condemnation, must now live our lives in service to Him by walking in His way. How can we ever hope to accomplish such a thing? By firmly clinging to His Word (stanza 5).

Come, Follow Me, the Savior Spake

Text: Johann Scheffler (1624-77)

Tune: Johann Hermann Schein (1586-1630)

 In the weeks after Trinity Sunday there is a focus on how the Christian conducts himself. The Epistle readings often highlight Christian conduct while Our Lord speaks and acts in ways that show what the Christian Church is about. Hymns like “Come, Follow Me, the Savior Spake” fit perfectly into this time in the life of the Church.

We sing the admonition of Christ and the Apostles to flee from darkness and whatever else would threaten our salvation and to walk with one another in kindness and love.

 This shift in hymnody, from the sturdy, doctrinal hymns of Luther and the sixteenth century, to the hymns teaching the Christian life in the seventeenth century took place by the pen of writers such as Johann Scheffler. Scheffler was born in 1624 in Breslau (today Wrocław, Poland). Trained as a doctor, Scheffler received his M.D. in 1648 from the University of Padua. His life took him far from his Polish homeland because of his adherence to Lutheranism, because Poland was hostile to Lutheranism at the time. After completing his education he returned home to serve as court doctor for Duke Sylvius Nimrod of Württemberg-Oels. e Duke was a staunch Lutheran, but Scheffler soon found his personal theology at odds with Lutheran theology. While studying he became familiar with the writings of Jakob Böhme, whose theology was heavily mystic. Mysticism is the desire to have knowledge of God by personal experiences, such as trances, visions, and speaking in tongues. A majority of theologians in that era denied mysticism, but some embraced it.

Eventually Scheffler left the Lutheran Church and in 1652 was officially received into the Roman Catholic Church and changed his name to Angelus Silesius. He became a priest in 1661, and in 1671 retired to the monastery of St. Matthias in Breslau, where he died in 1677. Scheffler’s hymns found wider acceptance and use among Lutherans than Roman Catholics. His hymns were some of the finest poetry of the time. Scheffler wrote several hymns, many of which are included in e Lutheran Hymnal and other major Lutheran hymnals. Scheffler’s hymns were published in several hymnals in his lifetime, many of which he released himself.

However, the most notable hymnal he produced was Heilige Seelenlust, “Holy Desires of the Soul.” Most of his hymns, at least of those in wide use, seem to be written before his ventures into mysticism, and focus heavily on the person and work of Jesus Christ and the Holy Spirit.

“Come, Follow Me, the Savior Spake” is widely known as a five stanza hymn. However, the version in e Lutheran Hymnal omits two stanzas, between what we have as four and five:

The primary voice in this hymn is that of Jesus. He tells us what

He does for us. While it may sound like we sing of what we must do, it is really what Our Lord does for us. In stanza two when He tells us to “walk as in the day,” He does not leave us to do it but tells us, “I keep your feet from straying.” Similarly, in stanzas three and four He tells us of His “gracious Words” which give strength and comfort while He “[leads] you to your heavenly goal.”

Though we do sing also of what we must do, all of these actions are the response of faith. Our following of Christ Our Lord is only possible because by His Means of Grace (Word and Sacrament) we are strengthened in faith towards Him and fervent love for one another. With Jesus’ strength we bear the battle’s strain undaunted because His Word sustains us and His love supports us.[2]

Collect for Saturday of the week of Pentecost 3: O Lord, source of eternal light: shed forth your unending day upon us who watch for you, that our lips may praise you, our lives may bless you, and our worship on the morrow give you glory; through Jesus Christ our Lord. [3]

---

[1] The Cross of Christ, copyright © Ed Riojas, Higher Things

[2] https://www.epiphanydorr.org/uploads/1/1/7/4/117439470/come_follow_me.pdf

[3] Collect for Saturday of the week of Pentecost 3: For All the Saints, A Prayer Book For and By the Church, Vol. II © 1995 The American Lutheran Publicity Bureau, Delhi, NY

 

Friday prior to Proper 8

 

[1]

Luke 9:51–62—In Luke 9:51, the whole tenor of the Gospel according to St Luke changes, when Jesus sets His face to go to Jerusalem. Now the focus is on the cross, where He will redeem mankind from the clutches of Satan, from bondage to the Law, and from everlasting death. Our eyes, too, must ever be focused on the cross of Christ. It is there alone that we are able to find true freedom, as proclaimed in the epistle from Galatians. Likewise, if pastors are going to faithful to the Lord, as was Elijah, they must always preach Christ crucified as a sacrifice on our behalf.

Jesus calls for total commitment – Commitment to Christ requires total surrender

Jesus has “set His face to go to Jerusalem,” meaning that He has resolutely determined that He must follow that course of action in order to do the will of the Father. As He often did, Jesus sent advance agents ahead to a Samaritan village to prepare for His arrival. However, when the advance agents reached the village, they were met with hostility instead of hospitality. They then asked Jesus if He wouldn’t pull some miracle which would punish the village. Jesus, of course, refused sand went to another village. While is on the road, notice the people who want to follow Jesus but always with reservations. The reading ends with a difficult saying, “no one who puts his hand to the plow and looks back is fit for the kingdom of God.”

We often speak glibly at times of being Jesus’ disciple. Do we understand and appreciate what it means? Do we truly want to be disciples? The Gospel confronts us with the challenge of being Christian disciples. It asks us to examine our connection to Christ not only in what we believe about Him but in how faith becomes active in our daily living.

There is a not of hoe in the description of Jesus’ passion as the time for His being received up. There will be suffering and death. Yet the culmination lies even beyond the resurrection. The Suffering Servant will be the Ascended LORD.

Collect for Friday of the week of Pentecost 3: What we ask of thee wisely, O God, do thou of thy great bounty bestow; with all that we so deeply need and know not how to ask; that in the knowledge of thy love we may have they peace that comes not of our striving but of thy gift. Through Jesus Christ, our Lord. Amen [2]

---

[1] The Cross of Christ, copyright © Ed Riojas, Higher Things

[2] Collect for Friday of the week of Pentecost 3, For All the Saints, A Prayer Book For and By the Church, Vol. II © 1995 The American Lutheran Publicity Bureau, Delphi, NY

Thursday prior to Proper 8

[1]

Galatians 5:1, 13–25—We Americans are justly jealous of our freedoms; they were won and preserved at great cost. But, with freedom comes responsibility. As Christians, we have received an even greater freedom—freedom from the curse of the Law. With this freedom also comes great responsibility—the responsibility to use our freedom in service to God and neighbor. The only way we are able to do this is to be led by the Spirit, whose fruit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.

Christian freedom is living by the Spirit

Today’s reading from Paul’s letter to the Galatians is an explanation of the proper meaning of freedom for the Christian. In the opening verse, Paul pleads with believers to remain free and to avoid taking back “the yoke of slavery” meaning the burden of obeying the former laws, rites, and rituals. Then the explains that freedom is being servants of one another through love and proceeds to list what characteristics are part of this Christian freedom.  

Paul uses vivid imagery in V. 15 “bite,” “devour,” “consume,” especially appropriate to the dog-eat-dog world we often describe ourselves as living in today.

“Flesh” V.16 of course, is not “the body” but rather, “the sin power in the body” (human rebellion against God.) It is the corrupted human nature. This is especially evident from the ear-filing catalog of sins mentioned in Vv. 19-21, some of which are clearly sins of the mind rather than sins of the body; emulations and envying for example. 

“Faith” V.22 is better translated “fidelity” or “faithfulness.” “Temperance” in V. 23 had a broader meaning than the world has today. Modern usage so often restricts the word to the proper use of alcohol, yet it is the Holy Spirit’s intention that we apply the word to all areas of life; food, pleasure, work, emotion, etc.

Mention of Christ in V. 24 calls to Paul’s mind His crucifixion, leading Paul to state one of his favorite concepts (See Romans 6:1-11; Galatians 2:20), namely, that we Christians share in Christ’s crucifixion. Incidentally, there is a possible tie-in between the concept and the circumcision (Vv 2-12) advocated by some of Paul’s readers. Circumcision of literal flesh is not needed; no. But crucifixion of the flesh, i.e. the body of sin; is needed, yes! Paul’s proposal, in a sense, is more revolutionary than that of his readers. Paul does them one better.

Collect for Thursday of the week of Pentecost 3:  Almighty and Holy Spirit, the comforter, our, living true – illumine, govern, sanctify me, and confirm my heart and mind in the faith and in all genuine consolation; preserve and rule over me so that dwelling in the house of the Lord, all the days of my life, I may behold the Lord and praise him with a joyful spirit, and in union with all the heavenly church, Amen – Philip Melanchton [2]

---

[1] The Cross of Christ, copyright © Ed Riojas, Higher Things

[2] Collect for Thursday the week of Pentecost 3, For All the Saints, A Prayer Book For and By the Church, Vol. II © 1995 The American Lutheran Publicity Bureau, Delhi, NY

 

Wednesday prior to Proper 8

 

[1]

1 Kings 19:9b–21—On the lam to escape wicked Queen Jezebel, Elijah fell into despair: few people in Israel wanted to have anything to do with the Lord or His prophets, and the queen had sworn to kill him (1 Kings 19:2). In the midst of his despondency, the Lord strengthened Elijah both physical (1 Kings 19:4–9) and, in the reading for Sunday, spiritual. The Lord instructed Elijah to step out of his cave while the He showed him three tremendous displays of natural forces—a great and strong wind, an earthquake, and a fire. Then He came in patience and love, with gentleness and mercy—in a low whisper. He told Elijah that he had not been a failure; there were still seven thousand faithful in Israel. To encourage Elijah, God also gave him a threefold assignment. He was to head north and anoint the next king of Aram, who would be God’s scourge on Israel. He was also to anoint a new king over Israel, who would wipe out the dynasty of Ahab and destroy Baal worship in Israel. Finally, Elijah was to anoint the man who would succeed him as prophet. The mission of Elijah was to be continued in Elisha.

Collect for Proper 8: Lord of all power and might, author and giver of all good things, graft into our hearts the love of Your name and nourish us with all goodness that we may love and serve our neighbor; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen [2]

Collect for Wednesday of the week of Pentecost 3: O God, from whom all good proceeds, grant to us, your humble servants, that by your holy inspiration, we may thing the things that are right and by you merciful guiding accomplish them; through Jesus Christ, our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever Amen.[3]

[1] The Cross of Christ, copyright © Ed Riojas, Higher Things

[2] Collect for Proper 8, Lutheran Service Book © 2006 Concordia Publishing House, St, Louis

[3] Collect for Wednesday of the week of Pentecost 3, For All the Saints, A Prayer Book For and By the Church, Vol. II © 1995 The American Lutheran Publicity Bureau, Delhi, NY 

Tuesday prior to Proper 8

 

[1]

Psalm 16 - In the psalm for the day, David takes delight in an unwavering commitment to the Lord in both life and death. This ought also to be our attitude and joy, for He has made known to us the path of life. We have a beautiful inheritance: life with God forever in the kingdom of heaven.

Psalm 16 – The Benefits of a Life Dedicated to God

This psalm is titled A Michtam of David. The title Michtam is commonly understood as golden; others think it is related to a word meaning to cover. Since the psalms with this title (16, 56-60) are written from times of peril, some think the idea is of covering the lips in the sense of secrecy, as if this were a secret or silent psalm given in a time of crisis. This is a wonderful song relating how David found the secret of contentment and great gladness even in pressing times; it also powerfully predicts Jesus and His work for us.[2]

Collect for Psalm 16: Lord God our Father, keep safe Your servant on the path of eternal life, for You alone are my refuge. When my last hour comes, may my body rest secure in the promise of the Lord's resurrection; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.[3]

Collect for Tuesday of the week of Pentecost 3: O God, your never failing providence sets in order all things both in heaven and earth. Put away from us, we entreat you, all hurtful things, and give us those things which are profitable for us, through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, forever and ever, Amen [4]

---

[1] The Cross of Christ, copyright © Ed Riojas, Higher Things

[2] https://enduringword.com/bible-commentary/psalm-16/  

[3] Collect for Psalm 16, Lutheran Service Book © 2006 Concordia Publishing House, St., Louis

[4] Collect for Tuesday of the week of Pentecost 3, For All the Saints, A Prayer Book For and By the Church, Vol. II © 1995, The American Lutheran Publicity Bureau, Delhi, NY

The Nativity of John the Baptist (June 24)

 

Isaiah 40:1–5

Acts 13:13–26

Luke 1:57–80

The Nativity of St. John the Baptist 

St. John the Baptist is not the Christ, only His Forerunner (Acts 13:25). He was called from the womb to bring Jacob back to God through his baptism of repentance for the forgiveness of sins (Is 49:5), just as Christ was the true Servant of the Lord. Miraculously conceived by Zechariah the priest of barren Elizabeth, John was marked to be the greatest born of women (Matt. 11:11). The Church rejoices over the Lord’s mercy just as Elizabeth’s neighbors and relatives did at John’s birth. But when Zechariah’s tongue was loosed, John was not the subject of his song. Blessed be the Lord God of Israel, who has visited and redeemed His people. John is the voice preparing the way of the Lord (Isa. 40:3); Jesus, the virgin-born Son of God, is that Lord. John is the prophet of the Most High. He is born to give knowledge of salvation to God’s people by the forgiveness of their sins, because Christ the Dayspring is visiting (Luke 1:76–79). Thus, what John preaches is the comfort of iniquity pardoned by Jesus, the promised Savior of Israel (Acts 13:23) and the nations, that His salvation may reach to the end of the earth (Isa. 49:6).

Luther's Seal copyright Ed Riojas, Higher Things

Lectionary Summary copyright LCMS commission on worship