REIGN OF CHRISTYear C

November 24, 2019

Volume 20, Number xxISSN 1071-9962

CONTENTS:

A Thought on Preaching Title Sermon in a Sentence Scripture Biblical Commentary Children's Sermon Sermon More Sermons on this Text Thought Provokers Hymns & Hymn Story Bibliography

A THOUGHT ON PREACHING: When you say something, make sure you have said it. The chances of your having said it are only fair. (E. B. White)

TITLE: Locked on the Cross & Unlocking Heaven's Gates!

SERMON IN A SENTENCE: They put Jesus on a cross to render him helpless, but Jesus transformed the cross into an instrument of salvation for the undeserving––his tormentors, a thief and us.

SCRIPTURE: Luke 23:33-43

BIBLICAL COMMENTARY:

THE CONTEXT:

This is part of the Passion narrative in the Gospel of Luke––the part that deals with Jesus and the two criminals who were crucified alongside him. 

The Passion narrative began in chapter 22 with the plot to kill Jesus (22:1-13)––and the account of the first Lord's Supper (22:14-23). It includes:

• Jesus' prediction that Peter would betray him (22:31-34). • His warning to the disciples of difficult times ahead (22:35-38). • His prayer on the Mount of Olives (22:39-46). • His betrayal and arrest (22.47:53). • Peter's denial (22:54-62). • The mocking and beating of Jesus (22:63-65). • Jesus before the Council (22:66-71).

Chapter 23 opened with Jesus' appearance before Pilate (23:1-5)––his appearance before Herod (23:6-12)––and his sentence of death (23:13-25). Then they led Jesus to the place of crucifixion, enlisting the support of Simon of Cyrene to carry the cross (23:26). A large group of women were grieving and wailing as Jesus made his way to the cross (23:27)––but Jesus warned them of terrible times ahead for themselves and their people (23:28-31).

LUKE 23:33-43. COMPARISONS WITH MARK AND MATTHEW

Luke's account of the crucifixion differs from that of Mark and Matthew at a number of points:

• In Mark and Matthew, the mocking by soldiers takes place in the governor's headquarters rather than at the site of the crucifixion (Mark 15:16-20; Matthew 27:27-31).

• Luke doesn't mention the word Golgotha.

• Luke uses the word, "criminals," while Mark and Matthew use the more specific word, "bandits."

• Neither Mark nor Matthew mention Jesus' prayer, "Father, forgive them" (v. 34)––nor do they mention the repentant criminal and Jesus' promise, "Today you will be with me in Paradise" (v. 43).

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• Luke mentions darkness and the tearing of the temple curtain but not the earthquake that split rocks and opened tombs, resulting in the resurrection of saints who had fallen asleep (Matthew 27:51-52).

These differences most likely reflect typical Lucan emphases (forgiveness––concern for the ignorant and outcast) rather than a separate source.

Verse 32 says, "Two others also, who were criminals, were led away to be put to death with (Jesus)."

LUKE 23:33-38. THEY CRUCIFIED JESUS THERE

32There were also others, two criminals, led with him to be put to death. 33When they came to the place that is called The Skull, they crucified him there with the criminals, one on the right and the other on the left. 34Jesus said, "Father, forgive them, for they don't know what they are doing." Dividing his garments among them, they cast lots. 35The people stood watching. The rulers with them also scoffed at him, saying, "He saved others. Let him save himself, if this is the Christ of God, his chosen one!" (Greek: eklektos) 36The soldiers also mocked him, coming to him and offering him vinegar, 37and saying, "If you are the King of the Jews, save yourself!" 38An inscription was also written over him in letters of Greek, Latin, and Hebrew: "THIS IS THE KING OF THE JEWS."

"When they came to the place that is called The Skull" (v. 33a). Luke does not use the word, Golgotha, but says that Jesus was crucified at a place called the Skull. We think of the crucifixion as taking place on a hilltop, but none of the Gospels mentions a hill. The Skull may be a hill, protruding from the landscape and resembling a human skull, but that is conjecture. In any event, its name brings forth gruesome images.

"they crucified (Jesus) there with the criminals, one on the right and one on the left" (v. 33b). "The crucifixion of Jesus is the climax of a 'status degradation ritual' that has been proceeding since 22:63" (Tannehill, 340, referring to Malina and Rohrbaugh). Such a ritual strips a person of honor and permits people to abuse him. It is the ultimate punishment, reserved by Rome for the worst offenders.

Throughout his ministry Jesus identified with sinners, and their quality has steadily spiraled downward––"from the ordinary, undifferentiated 'crowds' who went to the Jordan for baptism; through the tax collectors and those specifically designated 'sinners,' including a prostitute; to evildoers put to death for their wicked deeds. The picture builds to make the point powerfully: Jesus shared fellowship with, and therefore incurred shame with, 'sinners' of all kinds, including the worst; and so he can save any and all" (Wright, 455).

"Father, forgive them, for they don't know what they are doing" (v. 34a). Some early manuscripts do not include this prayer, which the NRSV marks with brackets to

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acknowledge a question of authenticity. While scholars are divided, many believe the prayer to be authentic, because it fits so well in Luke-Acts.

• Jesus taught the disciples to love their enemies and to pray for those who abuse them (6:27-28). Here he practices what he preaches.

• Jesus' concern for the ignorance of those responsible for his death is much like his concern for the ignorance of the people of Jerusalem (19:41-44).

• In Acts 7:59, Luke records Stephen's prayer, which is modeled on verse 34.

For whom is Jesus praying? Most likely his prayer includes not only the soldiers who are inflicting his wounds, but also Jewish leaders who instigated the crucifixion, the crowd that demanded it (23:18-25), and the disciples who (except for the women standing at a distance––verse 49) are nowhere to be found––perhaps even for Judas.

Jesus' prayer does not mean that Israel will not pay a price for their evil deed. Jesus has already wept over Jerusalem (19:41-44) and has foretold the destruction of the temple (21:5-6) and Jerusalem (21:20-24)––"but God's love expressed here shows that the rejection need not be permanent, neither for an individual nor for a nation" (Bock, 373).

Jesus' "prayer will be answered by his death, which brings the forgiveness of sins (Acts 2:38)" (E.E. Ellis, The Gospel of Luke, in Stein, 589).

"Dividing his garments among them, they cast lots" (v. 34b). This is an allusion to Psalm 22:18, which says, "they divide my clothes among themselves, and for my clothing they cast lots."

Is this the fine robe that the soldiers mockingly placed on Jesus (v. 11)? Probably not, but we don't know.

Stripping a prisoner of his clothing degrades him––emphasizes the totality of his shame before a public audience.

For these soldiers, it is another day, another dollar––business as usual––just another dirty job! It is, in fact, a day that will change the world, but the soldiers miss its import completely. Once they hoist a cross into place, they face a long, boring wait. Casting lots to see who will win Jesus' clothing creates a momentary diversion.

Earlier, a woman with a hemorrhage touched the fringe of Jesus' clothing and, in that instant, received healing. Where the woman saw power, however, the soldiers now see only a pile of dirty clothing worth, at best, a few coins. How often we focus on trivial things and miss the great things happening around us!

It is worth noting that other soldiers relate quite differently to Jesus in this Gospel. In chapter 7, the centurion's faith exceeded anything that Jesus has found in Israel. At the

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conclusion of the crucifixion, another centurion will praise God and proclaim, "Certainly, this man was innocent" (v. 47).

Three groups taunt Jesus (vv. 35-39). "The rulers with them also scoffed (exemukterizon) at him." "The soldiers also mocked (enepaixan) him." "One of the criminals who was hanged insulted (eblasphemei) him." In each case, their derision is tied to a salvation motif based on Jesus' messiahship. If Jesus is messiah, his mission is salvation (1:69; 2:11, 30). How can he save the people if he cannot even save himself? The ironies, of course, are that:

• The salvation for which they are clamoring is temporal; the salvation which Jesus is effecting is eternal.

• The cross is the place where Jesus brings salvation into being.

• If he were to save himself, he would abort that salvation ministry.

• He prays for the salvation of those who are taunting him.

• He saves the repentant criminal.

The three taunts echo the earlier three temptations of Jesus (4:1-13). The devil said:

• "If you are the Son of God, command this stone to become bread" (4:3). • "If you therefore will worship before me, it will all be yours" (4:7). • "If you are the Son of God, cast yourself down from here" (4:9).

Now the leaders say, "Let him save himself, if this is the Christ of God, his chosen one!" (v. 35). The soldiers say, "If you are the King of the Jews, save yourself!" (v. 37). The criminal says, "If you are the Christ, save yourself and us!" (v. 39).

Each of these six challenges tempts Jesus to prove his messiahship. In each, Jesus is tempted to use his power for selfish purposes instead of servant purposes. In each, he holds fast to his mission and thereby defeats the tempter.

We, too, are tempted to question Jesus' kingship. If Jesus is king, why does he permit evil? Oscar Cullmann in Christ and Time suggests that Christ's Incarnation was like the Normandy invasion that set in motion forces that would lead to victory more than a year later. In the interim many battles would be fought and many soldiers would die. We, like the soldiers who lived in that interim, are living in the interim between the cross and Jesus' final victory. We should not expect life to be easy (Holladay).

One of my professors compared Jesus' victory over evil to the mortal wounding of a snake. The wound has sealed the snake's fate, but the snake is still dangerous. Even though fatally wounded, it can still strike with deadly force. Jesus has mortally wounded

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Satan, but we should not imagine that Satan is powerless. We have only to read our newspaper to learn Satan's still deadly power.

When the leaders scoffingly refer to Jesus as God's "chosen one" (Greek: eklektos), they echo the language of Isaiah 42:1, "my chosen in whom my soul delights." God also said at the Transfiguration, "This is my Son, my Chosen; listen to him!" (9:35). When the leaders refer to Jesus as God's chosen one, they confess more than they intend.

These leaders "reveled in their victim's misery. They gloated over his apparently helpless condition. Casting overboard all decency and decorum that is generally associated with men of their rank, they were actually sneering at their enemy" (Hendriksen, 1029).

"The soldiers also mocked him, coming to him and offering him vinegar, and saying, 'If you are the King of the Jews, save yourself" (vv. 36-37––see also Matthew 27:48; Mark 15:36; John 19:29-30). The offer of vinegar "is reminiscent of Ps. 69:21, where the gift of vinegar to drink is noted as an insult. They provide for him a beverage befitting their true evaluation of his status: cheap wine, a burlesque gift for a king" (Green, 821).

"An inscription was also written over him in letters of Greek, Latin, and Hebrew: 'THIS IS THE KING OF THE JEWS'" (v. 38). Such inscriptions are customary. By informing passersby of the nature of the criminal's crime, Rome hopes to deter future crimes. While the inscription is intended as a statement of condemnation, here "it confesses who Jesus really is" (Stein, 591). This inscription "was the first thing about Jesus committed to writing and probably the only thing concerning Jesus actually written during Jesus' lifetime" (Evans, 338).

What happens to Jesus on the cross fulfills several prophecies:

• "All those who see me mock me. They insult me with their lips. They shake their heads" (Psalm 22:7).

• "They divide my garments among them. They cast lots for my clothing" (Psalm 22:18).

• "They also gave me gall for my food. In my thirst, they gave me vinegar to drink" (Psalm 69:21).

LUKE 23:39-43. TODAY YOU WILL BE WITH ME IN PARADISE

39One of the criminals who was hanged insulted him, saying, "If you are the Christ, save yourself and us!" 40But the other answered, and rebuking him said, "Don't you even fear God, seeing you are under the same condemnation? 41And we indeed justly, for we receive the due reward for our deeds, but this man has done nothing wrong." 42He said to Jesus, "Lord, remember me when you come into your Kingdom." 43Jesus said to him, "Assuredly I tell you, today you will be with me in Paradise."

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"If you are the Christ, save yourself and us! (v. 39b). "Lord, remember me when you come into your kingdom" (v. 42). Both criminals ask to be saved:

• The first does so out of unbelief (v. 39), but the second does so out of faith (v. 42).

• The first acknowledges no wrong and criticizes Jesus. The second acknowledges his guilt and Jesus' innocence.

• The first wants only to be freed from his cross so that he can resume life as he has known it. The second asks for Jesus to remember him when Jesus comes into his kingdom––a much more significant vision of salvation.

• The first received nothing, but the second received all that he asked.

"this man has done nothing wrong" (v. 41b). This is one of the several testimonies to Jesus' innocence. Luke tells of similar testimony from Pilate (23:4, 14, 22) and Herod (23:15). At the conclusion of the crucifixion, the centurion in charge will testify, "Certainly this man was innocent" (23:47).

The second criminal, "like other marginalized persons in the Third Gospel, ...thus exercises astounding insight into the status and identity of Jesus. Indeed, quite apart from any recorded introductions, he knows Jesus' name and refers to him by name, Jesus––the name given by divine fiat in conjunction with Jesus' status as the Davidic Messiah (1:31-35), a name spoken by others seeking restoration (17:13; 18:38)" (Green, 822).

"Lord, remember me when you come into your kingdom" (v. 42). This is a remarkable statement considering the circumstances. This second criminal recognizes that Jesus' crucifixion is not going to compromise what Jesus has come to do. The criminal doesn't expect Jesus to save him from crucifixion, but he nevertheless anticipates that Jesus is due to inherit a kingdom, the precise nature of which he does not specify and presumably does not understand. In the next verse, Jesus will call his kingdom "Paradise," but that goes far beyond what this criminal understands in this verse. The criminal's appeal is that, when Jesus comes into his kingdom, he should remember this one who was crucified with him.

"Assuredly I tell you, today you will be with me in Paradise" (v. 43). Jesus, as a king, has the power of pardon, and exercises it here. As so often in Luke's Gospel, he shows concern for the poor, women, children, the outcast, and the Gentile (4:31-37; 5:12-32; 6:6-11, 20-26; 7:1-17, 36-50; 8:1-3, 26-56, etc.).

Does Jesus mean that today he is initiating a salvation that will become effective in the general resurrection––or does he mean that the criminal will wake up in heaven today? By "today" does he mean before sunset (the close of day in Israel)––or within 24 hours––or something broader? We know that Jesus will spend the next three days in the tomb or

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in "the lower parts of the earth" (Ephesians 4:9), so it would not seem possible for him to meet the criminal in Paradise within the next 24 hours. We know only that this is a promise of salvation and that some sort of immediacy is involved.

Jesus' contemporaries think of Paradise as a well-watered garden like the Garden of Eden. "Entering paradise is not necessarily the same as Jesus entering his kingdom, which may await his ascension to the right hand of God (Acts 2:29-36)" (Tannehill, 344).

"The supreme irony is that the criminal rightfully being executed for his crime(s) was infinitely better off than Israel's high priest, who by his rejection of God's Son was eternally damned" (Stein, 594).

POSTSCRIPT: JESUS' DEATH AND BURIAL

Verses 44-56 tell the stories of Jesus' death (vv. 44-49) and of Joseph of Arimathaea, a Council member who was "a good and righteous man" who had not consented to killing Jesus (vv. 50-56). Joseph went to Pilate, asking for Jesus' body, and upon receiving it, laid Jesus "in a tomb that was cut in stone where no one had ever been laid" (v. 53). Women who had come from Galilee followed along, observed, Jesus' burial, prepared spices and ointments to anoint Jesus' body, and observed the Sabbath, which followed immediately upon the heels of Jesus' death and burial.

CHILDREN'S SERMON: A Risky Plan By Lois Parker Edstrom

Objects suggested: Mountain climbing gear, if available.Photos of Mount Everest are available at: http://www.mnteverest.net/photo.htm

A view from the top of Mount Everest is available at: http://antwrp.gsfc.nasa.gov/apod/ap030831.html

Have you ever thought about why people climb mountains? There are probably many different reasons. Can you think of some? Because they like to be outside? Because it is beautiful on the mountain? Because of the view? Because they want to reach the top?

Mount Everest is the tallest mountain in the world, 29,035 feet. It is much, much taller than anything you have ever seen or perhaps, can even imagine. Mountain climbers have a difficult time climbing to the top because it is very cold, storms come up with high winds and there may be an avalanche where a large amount of snow suddenly slides down the mountain. At the top of Mount Everest there is not enough oxygen in the air so climbers have a hard time breathing. Many people have died trying to climb to the summit. Why do you think a person would choose to do something so risky?

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We can ask the same question about a choice Jesus made. When he lived on earth he did nothing wrong yet he was punished. He could have saved himself from those who wanted to harm him, but he did not. A criminal who was being punished with Jesus said,"…we receive the due reward for our deeds, but this man has done nothing wrong" (23:41).

Jesus made a choice to give his life for all of us. The reason for his choice, the reason he did something so risky was because he loves us and wants the best for us. Because of his choice to follow God’s plan, Jesus became our connection to God.

SERMON:

Crucifixion was intended to be a cruel and unusual punishment! The person being crucified was stripped naked and nailed to a cross. Death was slow, agonizing and public. Victims often took several days to die. Hunger, thirst, pain and exposure often drove them mad. They died from exhaustion rather than wounds.

Just imagine hanging on a cross hour after hour, day after day. Just imagine never being able to shift positions to make yourself more comfortable. People cannot sleep comfortably through the night without shifting position. Lie in one position too long, and feel the soreness of the part of the body that bore your weight.

• Imagine having your weight borne by nails in your feet and hands.

• Imagine hanging in the same position all night, never being able to shift your weight to another part of your body.

• Imagine hanging there for days.

• Imagine the hopelessness––knowing that untold days of agony lay ahead––knowing that the only possible outcome was death––waiting for death to come––being helpless to speed its coming––seeing the Roman guards and knowing that rescue was impossible––watching villagers arise in the morning and carry out their daily chores––listening to cruel remarks from passers-by––watching the lights flicker out at night as people retired to the comfort of their beds––listening to a distant dog bark in the quiet of the night––trying to fall asleep and being unable to do so.

• Try to imagine a more horrible death.

The cruelty had a purpose. The Romans were sending a message. "Disobey the law, and this will happen to you."

Jesus was crucified as a criminal. He hadn't disobeyed any laws. Both Pilate and Herod agreed to that, but the crowd had shouted "Crucify him! Crucify him!" And so they did.

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A man being crucified was as helpless as a man could be.

• He couldn't eat. • He couldn't drink. • He couldn't get comfortable. • He couldn't sleep. • He couldn't strike out at his tormentors. • He couldn't escape. • He couldn't cover his nakedness. • He couldn't speed his own death.

A man being crucified was as utterly helpless as a man could be. The things they said to Jesus as he hung upon the cross emphasized his helplessness. Three groups of people taunted Jesus:

• The religious leaders scoffed, saying, "He saved others. Let him save himself" (v. 35).

• The soldiers mocked him, saying, "If you are the King of the Jews, save yourself!" (v. 37).

• One of the thieves derided him, saying, "If you are the Christ, save yourself and us!" (v. 39).

But how could a man on a cross save anyone? That was the point of a cross––to render a dangerous man helpless.

• A man on a cross had no power. • A man on a cross posed no danger. • A man on a cross could not hurt anyone. • A man on a cross could not save anyone.

But they had not reckoned on Jesus. Jesus proved them wrong. Jesus was not helpless. Filled as he was with God's Spirit, Jesus still had the power to seize the initiative. He still had the power to save.

And save he did! The first people Jesus saved were those responsible for his death. "Father, forgive them," he prayed, "for they don't know what they are doing" (v. 34). He was praying for the Roman soldiers. They certainly didn't know what they were doing. They were just obeying orders––just doing their duty––just performing a dirty but necessary job.

But perhaps Jesus was also praying for the Jewish leaders and the crowds––the ones who had shouted "Crucify him!"––the ones truly responsible for his misery.

The soldiers and the leaders and the crowds had power over Jesus.

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• They could keep him from eating. • They could keep him from drinking.• They could keep him from escaping.• But they could NOT keep him from saving.

Let me repeat that, because it's important. The people who put Jesus on the cross had power over Jesus:

• They could keep him from eating. • They could keep him from drinking.• They could keep him from escaping.• But they could NOT keep him from saving.

Jesus saved people even while hanging on his cross.

The irony was that Jesus' first act of salvation from that cross was directed at those who were trying to stop him from saving anyone. "Father, forgive them," he prayed, "for they don't know what they are doing." Who needed saving more than the people responsible for killing Jesus?

Then the two criminals joined in.

• The first criminal derided Jesus, saying, "If you are the Christ, save yourself and us!"

• But the second thief rebuked the first and then said, "Lord, remember me when you come into your Kingdom." Jesus told him, "Today you will be with me in Paradise."

Both thieves asked for salvation:

• The first thief asked Jesus to save him from execution. • The second asked Jesus to remember him when Jesus came into his kingdom.

• The first thief asked out of unbelief.• The second thief did so out of faith.

• The first thief received nothing, which was what he expected. • The second received salvation, which was even more than he had asked.

There are messages in this story for us:

• First, this story tells us that Christ is not helpless. Even nailed to a cross, he reached out to save people––and, remarkably enough, he was successful.

• Second, this story tells us that Christ came to save the undeserving. Who could have been less deserving than the men who were killing him!

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Christ came to save the undeserving! That's Good News! We need saving too! We're undeserving too!

• Is there anyone here who hasn't sinned? • Is there anyone here who could face God's judgment on their own merit? • Is there anyone here who could stand the scrutiny of God's searching examination?

If there are people here who feel that they don't need God's grace––God help them! It was the people who felt that they didn't need grace who killed Jesus. It's the people who feel that they don't need Christ who shut the door on him. God help them!

But Jesus always had open arms and a healing hand for those who knew they needed help––for those, who like the second thief could say, "Lord, remember me when you come into your Kingdom."

In his book, Six Hours One Friday––a book about Jesus' crucifixion––Max Lucado tells a story that came from a teacher of underprivileged children. A nine-year-old girl named Barbara had come from a difficult background. Barbara never spoke. She never uttered a single word. The other children in the classroom chattered away at every opportunity, but not Barbara. Barbara never said anything! When the other children sang, she sat silently. When other children giggled, she was quiet. She never spoke! Barbara always listened. She was always attentive, always present, always polite. But Barbara never spoke. Barbara never said a word!

Barbara never spoke a word until the day her teacher talked about heaven! The teacher talked about a place where "no eye has seen, no ear has heard, no mind has conceived" what God has prepared for all who love him!

Barbara, the nine-year-old who never spoke, raised her hand! Her teacher was stunned. Then, for the first time, Barbara spoke. She asked, "Is heaven for girls like me?"

The thief must have asked the same question. "Is heaven for people like me?"

We ought to ask the same question. "Is heaven for people like me?"

The answer, of course, is "Yes, heaven is for you. Yes, heaven is for me. Count on it!" The man who was locked on the cross has unlocked the gates of heaven for all who will accept the grace that he offers!

• Christ came into the world to save sinners, and he did! • Christ came into the world to save his tormentors, and he did! • Christ came into the world to save a thief, and he did! • Christ came into the world to save you and me, and he did!

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All we need to do is to accept the gift and to love the giver. Jesus gave his all for us. All that he asks is that we accept his gift and love him. Amen!

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THOUGHT PROVOKERS:

Heaven is not thrown open exclusively to (people) of heroic caliber.

Edward Leen

* * * * * * * * * *

Jesus Christ stoops and lets the sinner jump on His back, and so saves him from death.

Martin Luther

* * * * * * * * * *

The Lord is loving unto man–– swift to pardon, but slow to punish.

Let no man therefore despair of his own salvation.

Cyril of Jerusalem

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I am certain that there will be three surprises in heaven. First of all, I will see some people there whom I never expected to see.

Second, there will be a number whom I expect to be there who will not be there. And, even relying on His mercy,

the biggest surprise of all may be that I will be there.

Archbishop Fulton J. Sheen

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* * * * * * * * * *

Jesus stopped dying on the cross long enough to answer the prayer of a thief.

He stopped in a big crowd one day because someone touched the hem of His garment;

and He'll stop to touch your life and change you, and forgive you.

Billy Graham

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HYMNS:

Baptist Hymnal (BH)Chalice Hymnal (CH)Collegeville Hymnal (CO)Common Praise (CP)Evangelical Lutheran Worship (ELW)Gather Comprehensive (GC)JourneySongs (JS)Lutheran Book of Worship (LBW)Lutheran Service Book (LSB)Lutheran Worship (LW)Presbyterian Hymnal (PH)The Faith We Sing (TFWS)The Hymnal 1982 (TH)The New Century Hymnal (TNCH)United Methodist Hymnal (UMH)Voices United (VU)With One Voice (WOV)Wonder Love and Praise (WLP)Worship & Rejoice (WR)

GATHERING:

All Glory, Laud, and Honor (BH #126; CH #192; CO #256-257; CP #181; ELW #344; GC #402; JS #267; LBW #108; LSB #442; LW #102; PH #88; TH #154-155; TNCH #216, 217; UMH #280; VU #122; WR #265) Also known as All Glory, Praise and Honor

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All Hail the Power of Jesus' Name (BH #200-202; CH #91-92; CO #521; CP #321-322; ELW #634; GC #484; JS #463; LBW #328, 329; LSB #549; LW #272; PH #142-143; TH #450-451; TNCH #304; UMH #154-155; VU #334; WR #100, 106)

Christ Is Made the Sure Foundation (BH #356; CH #275; CO #485; CP #300; ELW #645; GC #662; JS #409; LBW #367; LSB #909; PH #416, 417; TH #518; TNCH #400; UMH #559; VU #325; WOV #747)

Come Christians Join to Sing (BH #231; CH #90; JS #387; PH #150; UMH #158; VU #345; WR #87) Also known as "Come, Children, Join to Sing"

Come, Thou Almighty King (BH #247; CH #27; CO #307; ELW #408; GC #475; LBW #522; LSB #905; LW #169; PH #139; TH #365; TNCH #275; UMH #61; WR #148)

Crown Him With Many Crowns (BH #161; CH #234; CO #525; CP #378; ELW #855; GC #485; JS #393; LBW #170; LSB #525; LW #278; PH #151; TH #494; TNCH #301; UMH #327; VU #211; WR #317)

Now Thank We All Our God (BH #638; CH #715; CO #570; CP #399; ELW #839, 840; GC #565; JS #339; LBW #533, 534; LSB #895; LW #443; PH #555; TH #396, 397; TNCH #419; UMH #102; VU #236; WR #14)

O For a Thousand Tongues to Sing (BH #206, 216; CH #5; CP #306; ELW #886; LBW #559; PH #466; TH #493; TNCH #42; UMH #57; VU #326; WR #96)

Praise, My Soul, the King of Heaven (CH #23; CP #381; ELW #865; GC #551; JS #366; LBW #549; LSB #793; PH #478; TH #410; UMH #66; VU #240; WR #82) Also known as Praise, My Soul, the God of Heaven

Rejoice the Lord is King (BH #197; CH #699; CO #515; CP #379; GC #487; JS #406; LBW #171; LW #179; PH #155; TH #481; TNCH #303; UMH #715-716; VU #213; WR #342)

Ye Servants of God, Your Master Proclaim (BH #589; CO #519; CP #93; ELW #825; LBW #252; PH #477; TH #535; TNCH #305; UMH #181; VU #342; WR #112) Also known as You Servants of the Lord

PROCLAIMING:

All Praise to Thee, for Thou, O King Divine (BH #229; CO #547; CP #387; LSB #815; TH #477; UMH #166; VU #327)

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At the Name of Jesus (BH #198; CO #538; CP #375; ELW #416; JS #371; LBW #179; LSB #512; LW #178, PH #148; TH #435; UMH #168; VU #335; WR #321)

Christ, Whose Glory Fills the Skies (CO #424; CP #5; ELW #553; LBW #265; LSB #873; LW #480; PH #462, 463; TH #6, 7; UMH #173; VU #336; WR #91)

Give to the Winds Thy Fears (PH #286; TNCH #404; UMH #129; VU #636) Also known as "Give to the Winds Your Fears"

Hail to the Lord's Anointed (CH #140; CO #175; CP #101; ELW #311; LBW #87; LSB #398; LW #82; TH #616; UMH #203; VU #30, 790)

Jesus Shall Reign Where're the Sun (BH #587; CH #523; CO #508; CP #383; ELW #434; GC #482; LBW #530; LSB #832; LW #312; PH #423; TH #544; TNCH #300; UMH #157; VU #330; WR #341)

Of the Father's Love Begotten (BH #251; CH #104; CO #220; CP #132; ELW #295; GC #351; JS #200; LBW #42; LSB #384; LW #36; PH #309; TH #82; TNCH #118; UMH #184; VU #61; WR #181) Also known as Of Eternal Love Begotten

Seek Ye First (BH #478; CH#354; CP #458; GC #615; JS #544; LSB #712; PH #333; TH #711; UMH #405; VU #356; WOV #783; WR #349)

SENDING:

Now Thank We All Our God (BH #638; CH #715; CO #570; CP #399; ELW #839, 840; GC #565; JS #339; LBW #533, 534; LSB #895; LW #443; PH #555; TH #396, 397; TNCH #419; UMH #102; VU #236; WR #14)

Ye Servants of God, Your Master Proclaim (BH #589; CO #519; CP #93; ELW #825; LBW #252; PH #477; TH #535; TNCH #305; UMH #181; VU #342; WR #112) Also known as You Servants of the Lord

HYMN STORY: Ye Servants of God, Your Master Proclaim

We are familiar with stories of Christians being persecuted by Roman emperors and representatives of particular religions. We are less aware of Christians being persecuted by other Christians. That, sadly, has too often been true. A recent example is the conflict between Protestants and Catholics in Northern Ireland, but we could cite many other examples as well––too many. 

The differences leading to Christians persecuting Christians are often more political than religious. That was certainly true for the Wesleys––John and Charles. They led a

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religious revival that shook up the religious establishment––something likely to attract hostility. Perhaps that was the reason that people accused them of trying to overthrow the king––of supporting a Pretender to the throne. Whatever the reason, the hostility was thick. On one occasion, a mob drug John down the street by his hair. They threw rocks to break up evangelistic meetings. 

It was during this time of persecution that Charles Wesley wrote the hymn, "Ye Servants of God, Your Master Proclaim." Wesley included this hymn in a pamphlet entitled "Hymns for Times of Trouble and Persecution." In its original form, the hymn included verses not found in our hymnals today––verses having to do with faithfulness in the midst of persecution. 

Wesley's hymn also called for worship of the true king––the king of the universe––our master––our God. It is these verses that we find in our hymnal today. The amazing thing about these verses is their triumphant note:

"Then let us adore and give Him his right,All glory and power, all wisdom and might,All honor and blessing, with angels above,

And Thanks never ceasing, and infinite love."

(NOTE: Check your hymnal before using the above verse. If your hymnal uses other words, use those words in your hymn story.)

FOR MORE HYMN STORIES, GO TO: https://www.sermonwriter.com/hymn-stories/Click on a letter of the alphabet to see hymns that begin with that letter.

SCRIPTURE QUOTATIONS are from the World English Bible (WEB), a public domain (no copyright) modern English translation of the Holy Bible. The World English Bible is based on the American Standard Version (ASV) of the Bible, the Biblia Hebraica Stutgartensa Old Testament, and the Greek Majority Text New Testament. The ASV, which is also in the public domain due to expired copyrights, was a very good translation, but included many archaic words (hast, shineth, etc.), which the WEB has updated.

BIBLIOGRAPHY:

Barclay, William, The Daily Study Bible, The Gospel of Luke (Edinburgh: Saint Andrew Press, 1953)

Bock, Darrell L., The IVP New Testament Commentary Series: Luke, Vol. 3 (Downers Grove, Illinois, Intervarsity Press, 1994)

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Cousar, Charles B.; Gaventa, Beverly R.; McCann, J. Clinton; and Newsome, James D., Texts for Preaching: A Lectionary Commentary Based on the NRSV–Year C (Louisville: Westminster John Knox Press, 1994)

Craddock, Fred B., Interpretation: Luke (Louisville: John Knox Press, 1990)

Craddock, Fred B.; Hayes, John H.; Holliday, Carl R.; and Tucker, Gene M., Preaching Through the Christian Year, C (Valley Forge: Trinity Press, 1994)

Culpepper, R. Alan, The New Interpreter's Bible, Volume IX. (Nashville: Abingdon, 1995)

Edwards, O.C. Jr. and Taylor, Gardner C., Proclamation 2: Pentecost 3, Series C (Philadelphia: Fortress Press, 1980)

Evans, Craig A., New International Biblical Commentary: Luke (Peabody, Massachusetts: Hendrickson Publishers, Inc., 1990)

Fitzmyer, Joseph A., S.J., The Anchor Bible: The Gospel According to Luke X-XXIV (New York: Doubleday, 1985)

Gilmour, S. MacLean & Scherer, Paul, The Interpreter's Bible, Volume 8. (Nashville: Abingdon, 1952)

Green, Joel B., The New International Commentary on the New Testament: The Gospel of Luke (Grand Rapids: William B. Eerdmans Publishing Company, 1997)

Hendriksen, William, New Testament Commentary: Luke (Grand Rapids: Baker Book House, 1978)

Holladay, William L., Proclamation 6: Pentecost 3, Series C

Johnson, Luke Timothy, Sacra Pagina: The Gospel of Luke (Collegeville: Liturgical Press, 1991)

Nickle, Keith F., Preaching the Gospel of Luke (Louisville: Westminster John Knox, 2000)

Nolland, John, Word Biblical Commentary: Luke 18:35––24:53, Vol. 35C (Dallas: Word Books, 1993)

Ringe, Sharon H., Westminster Bible Companion, Luke (Louisville: Westminster John Knox Press)

Sloyan, Gerard S. and Kee, Howard Clark, Proclamation: Pentecost 3, Series C (Philadelphia: Fortress Press, 1974)

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Soards, Marion; Dozeman, Thomas; and McCabe, Kendall, Preaching the Revised Common Lectionary, Year C: After Pentecost (Nashville: Abingdon Press, 1994)

Stein, Robert H., The New American Commentary: Luke (Nashville: Broadman Press, 1992)

Tannehill, Robert C., Abingdon New Testament Commentaries: Luke (Nashville: Abingdon, 1996)

Vinson, Richard B., Smyth & Helwys Bible Commentary: Luke (Macon, Georgia: Smyth & Helwys Publishing, Inc., 2008)

Wright, Stephen I., in Van Harn, Roger (ed.), The Lectionary Commentary: Theological Exegesis for Sunday's Text. The Third Readings: The Gospels (Grand Rapids: William B. Eerdmans Publishing Co., 2001)

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