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INTRODUCTION 
 
 TOMTHE 
 
 EPISTLES AND GOSPELS 
 
 OF THE 
 
 CHURCH YEAR 
 
 BY 
 HENRY OFFERMANN 
 
 
 
 /s yank OF PRINCE 1 yy ) 
 
 MAY 24 1999 
 wh 
 Wwe 
 
 
 
 
 vy 
 “EOLOGICAL SEM 
 
 ad 
 
 THE UNITED LUTHERAN PUBLICATION HOUSE 
 PHILADELPHIA, PA. 
 
CopyricHt, 1924; By 
 THE BoarpD oF PUBLICATION OF 
 Tue Unirep LutTHERAN CHURCH IN AMERICA 
 
 
 
 MADE IN THE UNITED StTatES oF AMERICA 
 
PREFACE 
 
 This little book on the Episttes and Gospets of the 
 Cuurcu YEar is primarily intended for pastors and stu- 
 dents, and is designed to be a help in the preparation of 
 the sermon. It owes its life to the writer’s work as teacher 
 in the Theological Seminary, but back of its lies a pastor’s 
 experience of many years. The book does not aim to take 
 the place of a complete commentary, although it is based 
 upon an exegetical study of the original text. A com- 
 mentary that gives evidence of sound and solid scholar- 
 ship, may occasionally help the student to elucidate an ob- 
 scure passage or to solve a difficult exegetical problem. But 
 the study of commentaries is far less important than the 
 study of Scripture itself. And unless the student learns 
 for himself, by constant study, meditation and prayer, to 
 search the Scriptures and to walk and move with perfect 
 freedom in this beautiful garden of God, commentaries will 
 be of little service to him; they will be crutches rather than 
 euides. The best help in the interpretation of a Scripture 
 lesson, it seems to the writer, is an introduction that will 
 lead the student into the heart of his text, and will show him 
 how to apply the matter of his text to himself and to others. 
 That is substantially what Bengel meant by his advice to 
 the student of the New Testament: “Te totum applica ad 
 textum; rem totam applica ad te.” It also expresses the 
 writer’s first aim in publishing this little book. 
 
 Homiletical commentaries often give, in addition to the 
 exegesis of the text, practical suggestions, homiletical hints 
 and sermon outlines. It has been the writer’s own exper- 
 ience that such suggestions do not always serve their pur- 
 pose. The experienced pastor can well dispense with them 
 while the beginner will always have considerable difficulty 
 in adapting himself to forms of thought that have been 
 prepared for him by some one else. Another difficulty 
 
 3 
 
4 PREFACE 
 
 lies in the fact that there is very often no real inner con- 
 nection between the exegesis of the text and those practical 
 suggestions. Therefore it has been the writer’s second aim, 
 not only to point out to the student the principal features 
 of the text, but also to indicate to him how those features 
 can be made fruitful in the preparation of the sermon. In 
 many cases this treatment has resulted in something like an 
 outline. But even where the outline seems to correspond 
 to the rules laid down in Homiletics, the writer has endeav- 
 ored to avoid rigidly fixed forms which would not admit 
 of any shaping and molding, and to which the student would 
 have to adhere under all circumstances. It was the writer’s 
 intention to build a bridge that leads from the text to the 
 sermon; but it was not his aim to build a bridge that could 
 be used as a pons asinorum. 
 
 The reader may notice that the treatment of the lessons 
 is not always the same: some have been treated more fully 
 than others. In most cases, however, this lack of uniformity 
 is explained by the different character of the lessons them- 
 selves. When a lesson is comparatively brief and easy, 
 the writer has not deemed it necessary to explain things 
 that need no explanation, but has contented himself with 
 calling attention to the most important points. On the other 
 hand, whenever a text seemed to present certain difficulties 
 that might be removed by closer analysis or by examining 
 the context, a fuller treatment has been given. And as this 
 latter class of texts is found more frequently among the 
 EpistLes than among the Gospets, the reader will observe 
 that, as a rule, the remarks on the Eprsties occupy a larger 
 space than those on the Gosprts. Besides, there is an 
 abundance of homiletical material on the GosPELs, while the 
 material on the Episries is rather scanty. 
 
 Underlying the entire work is the writer’s deep conviction 
 that the Christian pulpit is primarily the place, not to discuss 
 social, political and moral issues of the day, but to present 
 to the congregation the saving Gospel of our Lord Jesus 
 Christ. The Church of Jesus Christ is not a society of 
 ethical culture, but the congregation of believers. She is 
 
PREFACE 5 
 
 called and commissioned to bear witness to the truth, to 
 seek and save that which is lost, to preach the Law and 
 the Gospel, repentance and faith, and thereby to promote 
 the Kingdom of God and to hasten the day of the coming 
 of her divine Lord. This must not be interpreted as if 
 the Church had nothing to do with the things pertaining 
 to this world. On the contrary; but what it means is this: 
 The more clearly the Church understands her own specific 
 mission, to preach the saving Gospel of Jesus Christ, the 
 more effectively will she be able to be the salt of the earth 
 and the light of the world. There is in our days a demand 
 for “‘a social Gospel.” If that is understood in the sense 
 that the Church has a duty to society as well as to the 
 individual, that she must have courage to raise her voice 
 against intolerable conditions in modern social and economic 
 life, that she must preach righteousness and justice, love and 
 mercy, sincerity and truth, as the principles by which nations 
 as well as individuals should be guided in their mutual rela- 
 tions to each other, then we can most heartily agree with it. 
 But if it means that in place of the Gospel which Paul 
 and the other Apostles proclaimed, another Gospel is to be 
 substituted in which there is no room for the cross of Christ, 
 for His atoning death and resurrection, for sin and grace, 
 for repentance and faith, for the work of the Holy Spirit 
 in transforming the lives of men, for a love that is kindled 
 by the love of Christ, and for a hope that reaches out into 
 the world of unseen realities, then we must decline such a 
 Gospel as neither in accord with the Gospel of Paul nor 
 with the Gospel of Jesus Himself. 
 
 There is another thought that suggests itself in this con- 
 nection. We are “the ministers of Christ, and stewards 
 of the mysteries of God” (1 Cor. 4:1). Very few of us 
 can speak with authority on questions of the day. But we 
 can, and we certainly must, speak with authority on the 
 things which God has revealed to us in our Lord and Saviour 
 Jesus Christ. Even a young minister, who has had very 
 little experience, can speak with authority if all his preach- 
 ing and teaching is firmly grounded in the Word of God. 
 
6 PREFACE 
 
 But this presupposes that he knows the Word of God so 
 that he is able to expound it. It also presupposes that he 
 understands the particular lesson of his text. Homiletics, 
 the theory of preaching, teaches him how to build his sermon. 
 But the very first requirement is a thorough study of the 
 text itself. It is one of the weaknesses of the moder sermon 
 that the text is too often used only as a motto, or as a starting 
 point for all sorts of rhetorical flights. Consequently, much 
 of our preaching today lacks positiveness; it lacks that note 
 of certainty which enables the preacher to say with regard 
 to his sermon: Haec dixit Dominus. A sermon may be 
 brilliant and thoughtful; it may fairly bristle with quotations 
 from modern writers; but unless it sets forth in clear lan- 
 guage the message which the text conveys to the readers, 
 it falls short of its mark. The congregation is always at the 
 mercy of the preacher: it may be stimulated to momentary 
 thought and action; but it will not be built up in a faith 
 that is deeply rooted in the Scriptures. The result is that 
 not a few of our people fall easy victims to all sorts of 
 modern heresies, while many others are utterly helpless in 
 the face of modern false prophets with their claims to 
 Scriptural teachings. It is well and good to point out in 
 books and pamphlets the errors of modern religious move- 
 ments. But something more is needed: our entire preaching 
 must be more Biblical, more evangelical. In other words, 
 what we would advocate is more expository preaching. The 
 writer's Own experience has taught him that a congregation 
 is always attentive and appreciative if the sermon endeavors 
 to bring out the pure gold of the text. 
 
 In conclusion the writer wishes to express the hope that 
 this little book may not only be helpful to others, but may 
 also contribute something to the glory of Him Whose name 
 is above every name. 
 
CONTENTS 
 
 PREFACE FOSS SOTTO OTSFSTASODHTSHD OORT OTFOSHTHOSSOSSOL SES SOTO HSIHSIOHSHTASSSSSSTIPSTOSIEFTETO SOHO OZVROTS9O008 
 
 THE First SUNDAY IN ADVENT cecccssccccccccssrseees POE IA CA NRL DN RA 
 ESE CONT) (a5 MDA Me SICA VEIT ncocacsetadnecbesauccsah Wisapuonscabtacdeceanaced 
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 THE FouRTH SUNDAY IN ADVENT. ...sscssccsccscccseeeen Aieo SEMIN! ACT 
 CuristMAS Day. Earty SERVICE ......... PRON ANS. SALOON Sea Wee 
 CoRTST MAS LAY) t LUNPER SERVICE iu lssiksetvasdcsarenizasncicadien dabalel: yea 
 Prey SHC CUGTY CS EEBL ST ASH LDA oles cccicstdeccscody sheadevonsecenseewactostns NAO 
 THE First SUNDAY AFTER CHRISTMAS .ossceeeeee eNO Reba UBS ays 
 
 THE CIRCUMCISION AND THE NAME oF JEsuS (NEW YEAaR’S 
 
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 THE SECOND SUNDAY AFTER CHRISTMAS siccsccocssssssccesecheccoesssscosseseee 
 vee CCPEP TT AS (OD COUR! LORD. shes scndsaccegussguvesdodaeectes sdusheesabptaatocsoeins 
 THE First SUNDAY AFTER THE feb ae robeiirepe Atte ATT URE nat 
 
 THE SECOND SUNDAY AFTER THE Hpieey Fe A Maaco eM rie 
 THE THIRD SUNDAY AFTER THE EPIPHANY. wessescccsossesssqsscsscccscesosees 
 THE FourRTH SUNDAY AFTER THE EPIPHANY cisccccscsosossscssssscssees 
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 ethos, | PANSHVIGURATION OF -Q)GB LORD | iisisscidessesdicesedocask ated’ covdencese 
 Ree PE OA CERT EA ACI OSEEN IIA V) (ytieru ycssalsdsseiccknectuocuctitekeusetesd omen cksaberse prabac damien 
 
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 QUINQUAGESIMA SUNDAY ...... inp Fe ed oan Me HAIG LUNE ed NEA Vest seuntes 
 AsH WEDNESDAY. THE FIrsT DAY OF LENT oiiiccssccsscscscecees 
 Invocavit. THe First SUNDAY IN LENT ....... LA TAY Lohideeattao bal 
 REMINISCERE. THE SECOND SUNDAY IN LENT cictcccseccsccsscsesence 
 eur, be Like SUNDAY IN GENT) .iceilas Mea eat ct i 
 LAETARE. THE FourtTH SUNDAY IN Tae SPRAY BE eae 
 RP APPL RSS LON GLIA AW yi ahiscnyaacecetiectcunees aren cacsnecpetii deus taasnatbesianaas 
 PALMARUM. THE SIXTH SUNDAY IN LENT owes it leas Yas 
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 Quast Mono Geniti. THe First SUNDAY AFTER EASTER........ 
 
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 CANTATE. THE FourRTH SUNDAY AFTER EASTER icssccccosessessccosceccseee 
 7 
 
8 CONTENTS 
 
 RoGATE. THE FIrro SUNDAY AFTER EASTER csssssscsssscesscsesessesereece 
 (THE ASCENSION OF CUR DLORD i. isdiccrcscscustestosshecenessnacceleasoee tenant 
 EXAUDI. THE SUNDAY AFTER THE ASCENSION ssscccsssssscsscsecerseees 
 THE FESTIVAL OF PENTECOST. WHITSUNDAY ciccscsscsssscsssssscsscoceores 
 TE MONDAY IN (W HITSUN-WEBK) e.ccc.sccstcssecstetenpseadscorpentatuuusoseaes 
 ‘LHE PESTIVAL OF THE HOLY TRINITY. c,.ccecccssccescsseesatetricevon teases 
 
 THE First SUNDAY AFTER TRINITY ...ccccccssssssscsescessess PAS ily. 
 THE SECOND SUNDAY AFTER TRINITY ...cscscccsssssesssees A Side? 4, ss Een 
 THE THIRD SUNDAY APTER RINTTY) <cccc..scesss-cssssavancearcaersrent ee a 
 THE FOURTH SUNDAY AFTER TRINITY ciecccccccscsscscescssescercesee Sep * 
 ‘Tre Prrrig) SUNDAY HARTER > | RIN ITY \oisttesess-csccttece rae cae Nias 
 (He SIXTH SUNDAY APTER URINITY |) idanccecetrctaeneere i RE 
 THE SEVENTH SUNDAY AFTER TRINITY ...scccscscssscssceccens PRs Des 2 
 THE EIGHTH SUNDAY. AFTER TRINITY ...0.cccsceocscessencctsccones Lieeieore 
 THE NINTH SUNDAY AFTER TRINITY ...esccscsccssseees SPRANG S's Peale. oat 
 aE TENTH (SUNDAY (APTER) CRINITY «cc scuaucteassean naneresetieee 
 THE ELEVENTH SUNDAY AFTER TRINITY ...cccccsscssscrccscsccseccovscs psa 
 THE TWELFTH SUNDAY AFTER TRINITY <.cccccscccossccsccssecoeesecers Pia x: 
 THE THIRTEENTH SUNDAY AFTER TRINITY cisccccscccssccsscseses ited a 
 THE FOURTEENTH SUNDAY AFTER TRINITY ciccccccccssssscecseeee MES SNe 
 THE FIFTEENTH SUNDAY AFTER TRINITY .....ccccccscscsssscsscoccsseccescacscee 
 THE SIXTEENTH SUNDAY AFTER TRINITY ..stescsccseeee naveauelbe eee Fiery: 
 THE SEVENTEENTH SUNDAY AFTER TRINITY cicsccsccccsssscescssesceccecers nee 
 THE EIGHTEENTH SUNDAY AFTER TRINITY wiccccccccscssssscssccscese ie MY 
 THE NINETEENTH SUNDAY AFTER TRINITY .ccccccocssccsscccccessesonse Phe 
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 THE TWENTY-THIRD SUNDAY AFTER TRINITY ieee Pichi 33.' a 
 
 THE TWENTY-FOURTH SUNDAY AFTER TRINITY ccscsccoccescocosssees 
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 eeeeseccesosee 
 
 73 
 75 
 77 
 79 
 81 
 83 
 86 
 88 
 90 
 92 
 94 
 96 
 98 
 100 
 102 
 104 
 106 
 109 
 112 
 115 
 Lig 
 119 
 121 
 123 
 125 
 127 
 129 
 131 
 133 
 135 
 137 
 139 
 141 
 
INTRODUCTION 
 
 TO THE 
 
 EPISTLES AND GOSPELS 
 
 OF THE 
 
 CHURCH YEAR 
 
 THE FIRST SUNDAY IN ADVENT 
 Epistle. Romans 13: 11-14 
 
 The twelfth and thirteenth chapters in Romans contain 
 practical exhortations setting forth, on the basis of God’s 
 mercy in Christ, the believer’s obligations to his God, his 
 Church, his fellow-Christians and his fellowmen. All these 
 obligations are summed up in the great commandment of 
 love (13:8-10). The first words of our lesson: “And that” 
 (or better: “And this’), have reference to that command- 
 ment. The lesson itself is an urgent appeal to the readers, 
 to lead a consecrated life in view of the second coming 
 of the Lord: the night is already far spent; the day of 
 final salvation is nearer now than it was at the time when 
 they first believed. 
 
 The lesson is perhaps more appropriate for the second 
 Sunday in Advent than for the first Sunday. Its main 
 thoughts may be expressed as follows: The day is at hand; 
 therefore: (a) let us rise and cast off the works of dark- 
 ness; (b) let us walk honestly as in the day; (c) let us 
 put on the Lord Jesus Christ. 
 
 9 
 
10 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 Gospel. Matthew 21: 1-9 
 
 The triumphal entry of Jesus into Jerusalem is of mo- 
 mentous significance for His ministry: it brings matters 
 to a crisis, and that is what the Lord Himself had intended. 
 
 fe had been in Jerusalem many times before this: with 
 His parents, His disciples, and also alone. But this time, 
 the manner of His coming differs from His previous 
 visits: it is a public declaration of His Messiahship. Jeru- 
 salem is to know: “Behold, thy King cometh unto thee.” 
 He is hailed as “the Son of David,’ and He accepts that 
 title; He is pleased with His reception. 
 
 Yet, His real majesty consists in His humility: it points 
 to the cross: the way of the cross is His way to the throne. 
 This gives us the answer to the question: How shall we 
 receive our King? The answer is threefold: (a) We ree- 
 ognize His majesty; (b) we accept Him as the King of 
 our hearts; (c) we serve Him with gladness. <A close 
 study of the text will show the manner in which this three- 
 fold answer can be developed. 
 
 At the threshold of a new Church Year, it behooves us 
 to lift up our eyes unto Jesus, the author and finisher of 
 our faith (Hebrews 12:2). He is the center of all our 
 preaching and teaching, and this lesson is, therefore, a fitting 
 prelude to the message of the Church. 
 
 i 
 
THE SECOND SUNDAY IN ADVENT 
 Epistle. Romans 15: 4-13 
 
 The, lesson has only a remote bearing on the Advent 
 message. It is from beginning to end hortatory, and it is 
 addressed to the Roman Christians in the interest of peace ~ 
 and harmony in their church. If we study the text from 
 this point of view, we shail find the center of it in the 
 seventh verse: ‘‘Receive ye one another, as Christ also 
 received us to the glory of God.” 
 
 However, as it may be desirable to emphasize the Advent 
 message, the Old Testament promises, to which reference 
 is made in this passage, may receive a fuller treatment in 
 the light of the Apostle’s statement in Second Corinthians 
 1:20: “All the promises of God in him are yea, and in 
 him Amen.” Compare also the Lord’s sermon in the syna- 
 gogue of Nazareth, especially His words: “This day is this 
 scripture fulfilled in your ears.” (Luke 4:21.) 
 
 Gospel. Luke 21: 25-36 
 
 The second Sunday in Advent calls our attention to the 
 second coming of the Lord. But the second coming of the 
 Lord is only the consummation of His first coming. Our 
 Christian life is, therefore, a life between the two Advents. 
 It is important to bear this in mind, if the lesson is to be 
 used for an Advent sermon, and not for a sermon on the 
 Last Things. 
 
 The lesson is unusually rich so that it is impossible to 
 exhaust it in a single sermon. Moreover, the exegetical 
 study of the text will bring to light certain difficulties, the 
 most important of which revolves around the question 
 whether this discourse of the Lord refers to His second 
 coming or to the destruction of Jerusalem. Our answer 
 to that question is that the words of the Lord have refer- 
 ence to both events; for the destruction of Jerusalem is 
 
 11 
 
12 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 one of the signs of the end; it foreshadows the Lord’s sec- 
 ond coming. 
 
 The close connection between the first and the second 
 coming of the Lord will justify the theme: Our life in the 
 light of the Second Advent; it is to be: (a) a life of 
 joyful expectation; (b) a life of careful preparation.— 
 Another division, more general in nature, would be: The 
 Christian’s attitude to the future; it shall be one of hope- 
 fulness (v. 28), of patience (v. 32), of watchfulness (v. 36). 
 
THE THIRD SUNDAY IN ADVENT 
 Epistle. 1 Cor. 4: 1-5 
 
 The Gospel lesson pictures to us a faithful servant of his 
 Lord. In the Epistle lesson, Paul speaks of faithful min- 
 isters of the Gospel. What is their work? The answer is 
 given in the first verse: They are Christ’s attendants and 
 stewards of God’s revealed mysteries. In both expressions 
 individual gifts and qualifications are subordinated to the 
 work that has been entrusted to them. The mysteries of 
 God are identical with the truth revealed in the Gospel. 
 Ministers (attendants) and stewards are persons to whom 
 has been committed an important trust. 
 
 How are ministers and stewards to be judged? Not 
 according to their gifts, talents or achievements, but accord- 
 ing to the measure of faithfulness with which they have 
 attended to their work (v. 2). 
 
 Who is to judge them? According to the Apostle, there 
 are three courts of judgment before which men must appear: 
 the court of public opinion, our own conscience, the judgment 
 of the Lord. (a) Public opinion, the judgment of men, 
 counts for something, but it counts least of all, and it may 
 be altogether false (v. 3). (b) The judgment of our con- 
 science is important, but it is not final (v. 4). (c) The 
 final judgment will be passed upon us on the day of the 
 Lord (v. 5). Let us do our work, conscious of His pres- 
 ence, and certain of His coming. 
 
 Gospel. Matthew 11: 2-10 
 
 John the Baptist is the great Advent preacher of all times. 
 He was the Lord’s forerunner who had been called to pre- 
 pare His way. But is this particular incident of His life, 
 which occurred after the close of his ministry, the best way 
 to lead us to Christ? Here we see John in his human weak- 
 ness. The question arises: Can such a man prepare for us 
 
 13 
 
14 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 the way that leads us to Christ? We find the answer in 
 our text. 
 
 In the first place, John is in affliction. But in his great 
 distress he turns to the Lord for help. In the second place, 
 John may be a broken reed, but he is not a reed shaken by 
 the wind; he has been true to his convictions. In the third 
 place, Jesus does not excuse John; on the contrary, He warns 
 him. But He does not tolerate a wrong impression of this 
 truly great man. 
 
THE FOURTH SUNDAY IN ADVENT 
 
 Epistle. Philippians 4: 4-7 
 
 The keynote of the letter to the Philippians is joy (Bengel: 
 Gaudeo; gaudete). It is also the keynote of this particular 
 passage which describes the source, the nature and the fruits 
 of that joy. 
 
 1. The source of all Christian joy is referred to in the 
 words: “The Lord is at hand” (v. 5). The nearness, or 
 presence, of the Lord fills the believer’s heart with genuine 
 joy. 
 
 2. This joy is different from all other joy. It is not 
 the joy of the world, but the joy of God’s children who are 
 assured of their Father’s love. It is Advent joy; it is 
 Christmas joy; it is joy “in the Lord” (v. 4). 
 
 3. The fruits of this joy are: (a) a spirit of moderation 
 (gentleness or forbearance) manifested towards all men; 
 (b) absence of all anxieties (v. 6a); (c) a life in gratitude 
 and prayer (v. 6b); (d) a heart filled with the peace of 
 God (v. 7). 
 
 Gospel. John 1: 19-28 
 
 This Gospel is intimately connected with that for the 
 third Sunday in Advent. But what a contrast between these 
 two Gospels: there John in his affliction, here John in his 
 glory; there John the forerunner, here John the witness- 
 bearer. 
 
 The testimony of John is twofold: it is a testimony con- 
 cerning himself, and it is a testimony concerning Christ. 
 
 1. The testimony concerning himself. Many thought and 
 believed John to be the Christ. Why? John was not only 
 a mighty preacher, but also a true prophet in the power and 
 spirit of Elijah. But he solemnly declared and “confessed”: 
 “T am not the Christ.” Christ is more than a prophet. Yet, 
 although John is not the Christ, he is sent to prepare His 
 way, and therefore his testimony concerning himself leads 
 
 15 
 
16 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 to the testimony concerning Christ: “There standeth one 
 among you.” v. 26. 
 
 2. The testimony concerning Christ. Who is Christ, the 
 Christ whom John proclaims? He is the “coming” man, the 
 promised Saviour and Redeemer. John baptizes with water ; 
 but Christ is the One who baptizes with the Spirit. John 
 preaches “a baptism of repentance for the remission of sins” 
 (Mark 1:4). In Christ there is forgiveness, life and salva- 
 tion for all who believe. 
 
CHRISTMAS DAY. EARLY SERVICE 
 Epistle. Titus 2: 11-14 
 
 The lesson has no direct reference to the Christmas mes- 
 sage. It is rather ethical, and urges us to lead a peaceable 
 life in all godliness and honesty. But the Christmas note 
 may be found expressed in the words of the eleventh verse, 
 that God’s saving grace has appeared to all men. The Greek 
 text brings out three points which are important, and may 
 be emphasized in a Christmas sermon: (a) the grace of 
 God is a saving grace (cw Tnpios: something that brings or 
 produces salvation); (b) this saving grace has made its 
 appearance (évrepavyn: the term has reference to a bright 
 light that appears in the heavens and illuminates the dark- 
 ness; cf. also John 1:5); (c) this saving grace is intended 
 for all men. It is not difficult to connect these three points 
 with the birth of the Saviour. If the entire lesson is to be 
 included in the text, it may then be shown that the appear- 
 ance of God’s saving grace in the person of Jesus Christ 
 constitutes the strongest motive for a godly life. 
 
 Second Epistle. Isaiah 9: 2-7 
 
 This lesson is the second Epistle for Christmas Day in 
 the Common Service Book. It contains one of the most 
 beautiful and best known Messianic prophecies in the Book 
 of Isaiah. It is an appropriate text for a Christmas sermon, 
 particularly when more than one service is held. But the 
 text must be treated in accordance with the day: that is, 
 from the standpoint of fulfillment, not of prophecy; other- 
 wise the sermon will be an Advent sermon, not a Christmas 
 sermon. For this reason the historical circumstances of the 
 text should be referred to only in so far as is necessary 
 to bring out the fact that in the birth of the Christ-child, 
 God’s promise of a Redeemer and Saviour has been fulfilled. 
 
 17 
 
18 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 Gospel. Luke 2: 1-14 
 
 Chronological, historical and critical questions, which may 
 properly be discussed in connection with the exegetical study 
 of this passage, have no place in a Christmas sermon. If 
 mentioned at all, they must be treated only incidentally, and 
 in such a way that the real Christmas message will not be 
 obscured. 
 
 The Gospel divides itself into two sections. Verses 1-7 
 tell the story and circumstances of the Saviour’s birth. 
 Verses 8-14 bring out the significance of His birth. 
 
 1. God’s providence is seen in the events that lead up to 
 the journey of Joseph and Mary from Nazareth to Bethle- 
 hem, the city of David. Of still greater significance are 
 the inn and the manger, since they depict extreme want and 
 poverty, and thus illustrate the words of the Apostle in 
 Second Corinthians 8:9: “Ye know the grace of our Lord 
 Jesus Christ, that, though He was rich, yet for your sakes 
 He became poor, that ye through His poverty might be rich.” 
 
 2. The real Christmas message is contained in verses 8-14. 
 An angel is God’s messenger. The message itself is one 
 of joy: (a) real joy (good tidings, gospel) ; (b) great joy 
 (yapav peyadnv); (c) universal joy (to all people). The 
 ground of this joy is expressed in the words, that a Saviour 
 is born (cwrp: preserver, rescuer from sin and its conse- 
 quences). The result is that heaven and earth are again 
 united and praise God who has done such wonderful things. 
 
CHRISTMAS DAY. LATER SERVICE 
 Episile. Hebrews I: 1-12 
 
 The Epistle for the later service on Christmas Day is an 
 appropriate text for either Advent or Christmas. No trans- 
 lation can give an adequate conception of the literary beauty 
 of this passage, which is the fitting prelude to the entire 
 Epistle to the Hebrews. The principal thought of the text 
 is contained in the first two verses in which God’s revelation 
 in the Old Testament is contrasted with His revelation in 
 Christ. The main purpose of the text is to set forth the 
 uniqueness and finality of God’s revelation in Christ. 
 
 God has revealed Himself before Christ: He has spoken 
 at sundry times and in divers manners to the fathers in the 
 prophets and through the prophets. There is a divine revela- 
 tion, beginning with the creation of the world and progressing 
 through the history of God’s chosen people. But that revela- 
 tion is not complete and final; it is a revelation in partibus, 
 not in toto, while the revelation in Christ is perfect and final 
 in every respect. 
 
 If the text embraces the entire lesson, the main thought 
 may be expressed in the theme: The superiority of God’s 
 revelation in Christ: (a) He is superior to the prophets; 
 (b) He is superior to the angels. 
 
 Gospel. John 1: 1-14 
 
 The Gospel for the later service on Christmas Day con- 
 tains the greater part of the prologue to the Gospel of John. 
 Therefore, it may be desirable to include also the last four 
 verses of the prologue. But since it is impossible to treat 
 the text exhaustively, it seems to be the better way to divide 
 the lesson into sections. Verses 1-5 are a suitable text for 
 Advent or Christmas. But it is not an easy text. Verses 6-9 
 have reference to John the Baptist, and, therefore, belong 
 
 19 
 
20 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 to the Advent season. Verses 10-18 may be treated as a 
 whole, with the fourteenth verse as their center. But the 
 
 fourteenth verse alone is also an excellent text for Christ- 
 mas Day. 
 
THE SECOND CHRISTMAS DAY 
 
 Epistle. Titus 3: 4-7 
 
 The lesson emphasizes three things: (a) God’s kindness 
 (xpnorerns) and love toward man (iAavOpwrria ) ; (b) the 
 saving grace of baptism as a means of our regeneration 
 (wadwyevecia) ; (c) the Christian hope of eternal life. The 
 Christmas note is sounded in the third verse, particularly in 
 the verb “appeared” ( ézrehavy : cf. Titus 2: 11 in the Epistle 
 for Christmas Day). It reminds us of the words in the 
 Christmas Gospel: “The glory of the Lord shone round 
 about them,” and also of the words in John 1:4f: “In Him 
 was life, and the life was the light of men, and the light 
 shineth in the darkness.” God’s kindness and love for man- 
 kind, as manifested in the birth of the Saviour, may be 
 made the central thought of the sermon. 
 
 If the entire lesson is made the basis of the sermon, the 
 Christmas note can be brought out in the theme: Christ’s 
 birth and our re-birth, and this theme may be developed as 
 follows: 1. Christ’s birth is meant for our re-birth (Christus 
 natus pro nobis must become Christus natus in nobis); 2. 
 Our re-birth is effected in Holy Baptism, “the washing of 
 regeneration”; 3. The saving power of Baptism must result 
 in a new life of faith, love and hope. 
 
 Gospel. Luke 2: 15-20 
 
 The Gospel for the second Christmas Day is the continua- 
 tion of the Christmas Gospel. It is a most appropriate text 
 to be used at any Christmas service. The journey of the 
 shepherds to Bethlehem can teach us how the Christmas mes- 
 sage shall be received by us. We call attention to a few 
 points which may be noted in the simple and beautiful lan- 
 guage of Luke’s narrative: (a) The shepherds consulted 
 together, and encouraged each other to go: some may have 
 
 21 
 
22 EPISTLES AND GOSPELS OF THE CHURCH YEAR “ 
 
 been more eager than others; (b) when they had decided to 
 go, “they came with haste’ (because there was no time to 
 lose), and they found (“‘seek, and ye shall find’); (c) when 
 they had seen the child, “they made known abroad the say- 
 ing’; (d) Mary kept all these things, the others merely 
 wondered. 
 
THE FIRST SUNDAY AFTER CHRISTMAS 
 
 Episile. Galatians 4: 1-7 
 
 The entire lesson is important from the doctrinal point 
 of view. Its selection for the first Sunday after Christmas 
 was probably suggested by the Apostle’s statement in the 
 fourth verse, that ‘when the fulness of the time was come, 
 God sent forth His Son.” The general thought of the 
 lesson pertains to the relation between Christ and the Law. 
 The Law had its place in God’s plan of salvation until the 
 coming of Christ. But its place was only temporary and 
 preparatory. When Christ came, the reign of the Law came 
 to an end: it had fulfilled its mission. The coming of 
 Christ signifies the fulness of the time—the final revelation 
 of God in the Son of God. The Son of God became man, 
 He took upon Himself our human nature and fulfilled for 
 us the whole will and law of God, that we might become the 
 children of God. As God’s children by adoption, we have 
 the spirit of His Son in our hearts, and this spirit teaches 
 us how to pray and assures us of our inheritance in heaven. 
 
 In view of the Christmas season, the main thoughts of 
 the text may be grouped under the theme: What God gave 
 us in Christ: (a) He redeemed us from the Law; (b) He 
 adopted us as His own children; (c) He sent the spirit of 
 His Son into our hearts. 
 
 Gospel. Luke 2: 33-40 
 
 A study of this Gospel must also include the preceding 
 passage (Simeon’s Nunc Dimittis), which leads up to it and 
 is bound up with it. Even then it is not an easy task to 
 preach on this text and do justice to its contents. A very 
 simple treatment, which may commend itself, but does not 
 pretend to clear up all the difficulties, is suggested by the 
 thought that here we see the Christ-child in the arms of His 
 mother, and face to face with the child, Simeon and Anna, 
 
 23 
 
24 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 the representatives of old age. As the Sunday after Christ- 
 mas is also the last Sunday of the year, the relation of the 
 Christ-child to those who are no longer children, but are ad- 
 vanced in years, would be a proper theme: He is their salva- 
 tion, their strength, their hope. 
 
THE CIRCUMCISION AND THE NAME OF 
 JESUS (NEW YEAR'S DAY) 
 
 Epistle. Galatians 3: 23-29 
 
 The ecclesiastical significance of this day lies in “the Cir- 
 cumcision and the Name of Jesus.” Both Epistle and Gospel 
 refer to these facts, but have no relation to the beginning 
 of the New Year. The Epistle for this day was chosen 
 because circumcision was the initiation rite by which the male 
 child in Israel was put under the law of Moses. But the 
 law of Moses has been abrogated: it was “our schoolmaster 
 to bring us unto Christ.’ Christians are no longer under 
 the tutorship of the law. They are God’s free children by 
 faith in Christ. In Christ all divisions and parting walls 
 between men are abolished. 
 
 The closing verses are the great climax of our Epistle, and 
 inasmuch as the beginning of a new year has its own signifi- 
 cance also for Christians, these verses (26-29) may be made 
 the basis of a New Year’s sermon. 
 
 The beginning of a new year shall remind us of our 
 spiritual possessions: In Christ we are all one; in Christ we 
 are all free; in Christ we are all equal. The same division 
 may be used for a Reformation sermon. 
 
 Gospel. Luke 2:21 
 
 The Church as such does not recognize the calendar year 
 in the order of her festival days. She numbers her days 
 not by the sun and moon, but is guided in her course by 
 the Sun of Righteousness. Yet it so happens that “the eighth 
 day” after Christmas is also the first day of the year. The 
 name Jesus is inscribed in golden letters over the portal of 
 a new year. The significance of this name should be set 
 forth in a sermon on the Gospel for the day. Three points 
 may be emphasized: (a) His name is “a name which is 
 
 2a 
 
26 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 above every name” (Phil. 2:9{); (b) His name gives us 
 the assurance that the New Year will be an “acceptable year 
 of the Lord” (Luke 4: 19; Isa. 61:2); (c) therefore, “what- 
 soever ye do in word or deed, do all in the name of the 
 Lord Jesus, giving thanks to God and the Father by Him” 
 (Cob B47). 
 
THE SECOND SUNDAY AFTER CHRISTMAS 
 Episile. 1 Peter 4; 12-19 
 
 First Peter is a letter of “encouragement” (cf. 5:12, and 
 also Hebr. 13:22). The Christians, to whom the letter is 
 addressed, thought it strange that they should be persecuted 
 for their faith. The greater part of te letter has reference 
 to their condition, and, therefore, deals with the problem 
 of Christian suffering—not suffering in general, but suffering 
 for Christ’s sake, referred to in our text as “the fiery trial.” 
 Suffering of this kind is, after all, nothing strange. It is a 
 sure sign that we are “partakers of Christ’s sufferings” and 
 shall therefore share also in His glory. Instead of being 
 ashamed of our sufferings, or distressed in our minds, it is 
 the proper attitude for us to commit our souls to the Lord 
 who is faithful in all His doings and will keep us in His 
 grace. | 
 
 In the General Prayer we pray for “those who are in 
 suffering for Thy name and for Thy truth’s sake.” That is 
 the “fiery trial” to which Peter refers in our Epistle. The 
 problem of suffering is as old as mankind; compare the 
 Book of Job. There may be no theoretical solution of the 
 problem. But for the Christian the problem is solved in 
 the Cross of the Saviour. Theme: The fiery trial; (a) its 
 nature (fellowship with the sufferings of Christ); (b) its 
 purpose (to test our faith; to bring out the pure gold of 
 our faith); (c) its fruits (joy and peace, endurance and 
 hope). 
 
 Gospel. Matthew 2: 15-23 
 
 The Gospel falls into three parts: the flight into Egypt; 
 the slaughter of the innocents; the return to Nazareth. Each 
 part is connected with a prophecy: the flight into Egypt, with 
 Hosea 11:1; the slaughter of the innocents, with Jeremiah 
 31:15; the return to Nazareth, with prophecies culminating 
 
 27 
 
28 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 in Isaiah 53. The dominant note in the Gospel is the 
 thought that while the world persecutes the Saviour, God 
 is with Him and protects Him until He has accomplished 
 His work. The little children of Bethlehem, whose fate 
 is bound up with the Christ-child, may be regarded as the 
 first martyrs who have not died in vain and have not lived 
 in vain, 
 
THE EPIPHANY OF OUR LORD 
 Epistle. Isaiah 60: 1-6 
 
 The Epistle is one of the few lessons taken from the 
 Old Testament. It is a very excellent text for Epiphany 
 Day. But it should be treated in the light of the New 
 Testament. Epiphany is the manifestation of the Lord’s 
 divine glory. The manifestation of the Lord’s glory, as 
 revealed in our text, brings to us a threefold message: (1) 
 “Thy light is come’: Christ is here; the gross darkness 
 that covered the earth has vanished; (2) Therefore, “arise, 
 shine”: let the light in; let Christ become the light of your 
 soul; (3) “The Gentiles shall come to thy light”: they will 
 come if we bring the light of the Gospel to them. 
 
 Gospel. Matthew 2: 1-12 
 
 The meaning of Epiphany is the manifestation of the 
 Lord’s divine glory before the world. His epiphany is in 
 reality a theophany (Augustine: Manifestatus est redemptor 
 omnium gentium et solemnitatem fecit omnibus gentibus). 
 In accordance with this view, the central thought of the 
 Gospel may be found expressed in the words: ‘“‘We are 
 come to worship Him” (v. 2), and also in verse 11: “They 
 fell down and worshiped Him.” In developing this thought, 
 three things may be noted: (a) the inner desire of the wise 
 men, which starts them on their journey to Jerusalem; (b) 
 the star that guides them until they find the child; (c) the 
 realization of their hopes, expressed in the gifts of their 
 grateful hearts. 
 
THE FIRST SUNDAY AFTER THE 
 ~ KPIPHANY 
 
 Episile. Romans 12: 1-5 
 
 The Epistle lessons for the first four Sundays in the 
 Epiphany season are taken from Romans 12 and 13. The 
 general character of these chapters is well known. They 
 contain a summary of Paul’s Ethics. Nowhere else has 
 the Apostle given such a full and complete description of the 
 Christian life in all its directions, and there is hardly a single 
 verse in these chapters that may not be used as a fruitful 
 text for a sermon. The exegetical study of the text is 
 important and will result for the student in an abundance 
 of sermonic material. We confine ourselves to a brief anal- 
 ysis of the text. 
 
 The first two verses of chapter 12 are fundamental, and 
 at the same time form the connecting link between the doc- 
 trinal and the practical part of Paul’s Epistle to the Romans. 
 Here the Apostle sets forth, on the basis of God’s mercies 
 in Christ, the obligations of the believer to his God. These 
 two verses may, therefore, be taken as a separate text. The 
 next three verses (3-5) belong already to the second set of 
 exhortations which deals with the believer’s obligations to his 
 fellow-Christians. But; as the lesson includes these verses, 
 the entire contents of our Epistle may be summed up as 
 follows: The consecrated life; it is a life (a) dedicated to 
 God; (b) separated from the world; (c) devoted to the ser- 
 vice of our brethren. 
 
 Gospel. Luke 2: 41-52 
 
 The first two chapters of Luke contain Nativity stories 
 which have no parallel in the other Gospels. They point 
 to Mary as the source from which Luke received them. The 
 last of these nativity stories pertains to the boyhood of Jesus. 
 As a single episode it stands by itself, but is connected with 
 
 30 
 
FIRST SUNDAY AFTER THE EPIPHANY 31 
 
 the preceding by verse 40 and with the following by verse 
 52. Verse 40 has reference to the first twelve years of the 
 Lord’s life. Verse 52 covers the period from His twelfth 
 to His thirtieth year. If both verses are included in the text, 
 the meditation may lead to the theme: The ideal life of 
 Jesus, and this theme may result in the following division: 
 (a) A life of normal, natural growth; (b) a life of perfect 
 inner harmony; (c) a life with God in the service of men. 
 
 If the Gospel is treated in the light of Epiphany, it will 
 reveal the glory of the only begotten Son of God in the child 
 Jesus. His glory may be seen in three statements of the 
 Gospel: (a) ‘The child Jesus tarried behind in Jerusalem” : 
 what kept Him there was His love for the house and the 
 Word of God; (b) His own words: “Wist ye not that I 
 must be about my Father’s business” (or “in my Father’s 
 house’): a revelation of His higher self-consciousness; (c) 
 “He went down with them and came to Nazareth and was 
 subject unto them.” 
 
THE SECOND SUNDAY AFTER THE 
 EPIPHANY 
 
 Epistle. Romans 12: 6-16 
 
 It is impossible to treat this wonderfully rich and sug- 
 gestive lesson exhaustively in a single sermon. It may, there- 
 fore, be preferable to select only a few verses, or even a 
 single verse, from the lesson. This can be done without 
 violating sound exegetical or homiletic principles, since the 
 exhortations are only loosely connected with each other. 
 But the easier way is not always the more excellent way, 
 and the present prevailing tendency, to select short texts 
 and treat them without paying attention to the context, is 
 not to be commended. Even with respect to this Epistle, 
 it is possible, though it may seem difficult, to bring the 
 various exhortations under one heading. The following 
 meditation may be helpful to others. 
 
 Paul describes the Christian life, and we all agree that 
 it is a wonderful description. Let us suppose that a non- 
 Christian would, for the first time, listen to such a descrip- 
 tion. What would be his impression? Would he not be 
 attracted by it? Would he not say: If that is the genuine 
 Christian life, then it must be something great, something 
 wonderful and beautiful. And let us further suppose that 
 all Christians would actually live such a life, would that not 
 be the greatest boon to Christianity? Thoughts of this 
 kind may lead us to the theme: The beauty of a Christian 
 life. Our text reveals this beauty in three ways: It is 
 first the beauty of simplicity; it is then the beauty of rich- 
 ness; it is finally the beauty of unselfishness. 
 
 1. Paul’s description of a Christian life must appeal to 
 all true Christians; for what he says is so natural and 
 simple that they will at once understand him: it is the life 
 of all the children of God; it is the life that has its roots 
 in the inner life of the soul. 
 
 32 
 
SECOND SUNDAY AFTER THE EPIPHANY 33 
 
 2. But with the beauty of simplicity is also connected 
 a beauty of richness. The inner life of the soul expresses 
 itself in all directions. We may think of a tree with its 
 rich foliage and its bountiful fruits (cf. Ps. 1:5; Ps. 92: 
 i2-14). In whatever station or condition of life the Chris- 
 tian may be—in joy or in tears, doing his own work or the 
 work of the Lord, battling with the problems of life or 
 engaged in the service of love—his life is always beautiful 
 and attractive. : 
 
 3. But the Christian life has a beauty that is altogether 
 its own: it is the beauty of unselfishness, the beauty of a 
 love that has been kindled by the love of Christ. 
 
 Gospel. john 2: 1-11 
 
 It is advisable to begin the study of this Gospel with 
 verse 11, which contains the key to the entire Gospel: 1. 
 Jesus manifested His glory; 2. His disciples believed on 
 Him. The first statement explains the purpose of the mira- 
 cle (or “sign’’); the second tells of its intended effect. 
 
 1. How did the Lord manifest His glory? Three points 
 may be noted: (a) He performed a miracle, a “sign” as John 
 calls it; (b) He said to His mother: “My hour is not yet 
 come’; (c) He was the bringer of joy, the giver of gifts 
 that gladden the heart. 
 
 2. Why did His disciples believe on Him? (a) It was 
 the first of His signs which they witnessed; (b) His sign 
 was to them not only a proof of His divine power, but 
 also an outward indication of His divine mission; (c) as 
 this sign was only the beginning of His signs, so their faith 
 in Him was only the beginning of a faith that gradually 
 increased (é« wiatews és miortwy). 
 
THE THIRD SUNDAY AFTER THE 
 KPIPHANY 
 
 Epistle. Romans 12: 16-21 
 
 The Apostle’s exhortations with regard to the believer’s 
 life and conduct reach their climax in this passage. ‘The 
 key-thought of the text is in harmony with the Lord’s teach- 
 ing in the Sermon on the Mount: Love your enemies. It 
 is the royal way of Jesus and of all that are His true disci- 
 ples. Yet, the Apostle seems to go a step farther: he 
 teaches that it is the only way in which evil can be over- 
 come (vs. 20b and 21). Is he not too optimistic about it? 
 Is his belief in the ultimate victory of the good justified? 
 Paul’s optimism is based upon his interpretation of the Lord’s 
 death. The Cross of Christ is the means by which the 
 greatest evil, sin with all its dire consequences, was over- 
 powered. ‘This thought, although it is not expressed here 
 in words, is the key to the heart of our text. With this 
 thought in our mind, we may formulate the theme: The 
 battle with evil; (a) the way of the world: to avenge, to 
 pay back; (b) the royal way of Jesus: to heap coals of 
 fire on the head of the enemy, and thus overcome evil 
 with good. 
 
 Gospel. Matthew 8: 1-13 
 
 The two stories, which are combined in our Gospel, are 
 typical examples of the Lord’s healing ministry (cf. Matt. 
 4:23ff). Both emphasize (a) the Lord’s willingness to 
 help, and (b) His supernatural power over the forces that 
 destroy life. If the text takes in the entire Gospel, it may 
 be shown how the Lord in these two typical examples of 
 His healing ministry manifests His divine glory. But it 
 is perfectly proper to divide the Gospel and make either 
 the first or the second story the basis of the sermon. 
 
 The story of the centurion is especially rich, and’ may 
 
 34 
 
THIRD SUNDAY AFTER THE EPIPHANY 35 
 
 commend itself because it brings out the nature and signifi- 
 cance of true faith. Three points may be noted in connec- 
 tion with the centurion’s faith: (a) it is the faith of a 
 man who is outside of the covenant of Israel; (b) his faith 
 is implicit trust and confidence in the word of the Lord 
 (fiducia) ; (c) his faith is saving faith (fides salvifica; v. 13). 
 
THE FOURTH SUNDAY AFTER THE 
 EPIPHANY 
 
 Epistle. Romans 13: 8-10 
 
 There are no exegetical difficulties connected with this 
 text. Nor can there be any doubt about its central thought, 
 which is expressed in verse 8: “He that loveth another (not 
 himself, but tov érepov: the other man, his neighbor) hath 
 fulfilled the law,” and also in verse 10: “Love is the fulfilling 
 (or fulfillment) of the law.” The real difficulties lie in the 
 question: Why is love the fulfillment of the law? We can- 
 not answer that question unless we understand the nature 
 of the law as well as the nature of love. The law demands; 
 it threatens; it warns; it condemns; it is essentially without 
 love. Love, on the other hand, is free; it knows in itself 
 of no law, except the law of love, which is no external law, 
 but an inner force. Yet, there is a higher unity in which 
 love and law may become one. We see this oneness of love 
 and law fully realized in the person of Christ. And they 
 may become one in our lives if we put the love of Christ 
 into the law. Then love will be the fulfillment of the law. 
 Theme: Law and love: (a) law without love; (b) love 
 without law; (c) law and love united. 
 
 Gospel. Matthew 8: 23-27 
 
 The stilling of the tempest in the sea (ceopds perhaps — 
 suggests a tidal wave due to an earthquake and accompanied 
 by a heavy wind) may be regarded as a manifestation of the 
 Lord’s glory in three directions: (a) His words: “O ye of 
 little faith” (oAsydrvoros ), put courage into the hearts of His 
 disciples; (b) by rebuking the winds and the sea He dem- 
 onstrated His power over the elements of nature; (c) “men 
 marveled, saying, What manner of man is this?” 
 
 36 
 
THE FIFTH SUNDAY AFTER THE 
 EPIPHANY 
 
 Episile. Colossians 3: 12-17 
 
 The Epistle to the Colossians was written by the Apostle 
 while he was a prisoner (1:24; 4:3; 4:18). But its two 
 outstanding features are its christological statements and 
 its emphasis on the inner life. Both of these characteristics 
 are evident in this beautiful set of exhortations, which have 
 their center in verse 16: “Let the word of Christ dwell in 
 you.” Verses 12-15 may teach us what “the word of Christ” 
 means. Verses 16-17 tell us how that word shall dwell 
 in us. 
 
 1. Paul’s exhortations in verses 12-15 are based upon 
 the teachings of Jesus. We may, therefore, say that the 
 word of Christ has reference (a) to the words spoken by 
 the Master Himself. But we cannot separate the words 
 of the Master from the example of the Master (b); notice 
 especially verse 13. Finally, the word of Christ has also, 
 and primarily, reference (c) to the Gospel itself: it is the 
 word about Christ or “the word of the cross.” 
 
 2. What shall we do with the word of Christ? The Apos- 
 tle tells us: “Let the word of Christ dwell in you” (évoxeito 
 refers to an intimate relationship) ; let it dwell first in your 
 hearts (év vpiv ), then in your homes (“in all wisdom 
 teaching and admonishing one another”), then in your wor- 
 ship (“in psalms and hymns and spiritual songs singing 
 gracefully and whole-heartedly to the Lord”), finally in your 
 daily life (“do all in the name of the Lord Jesus’). 
 
 Gospel. Matthew 13: 24-30 
 
 The manifestation of the Lord’s glory, which is the domi- 
 nant note in the lessons for the Epiphany season, seems to 
 have no place in this particular Gospel. It may perhaps 
 be found in the general truth, which is taught here, that 
 
 37 
 
38 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 the kingdom of heaven will grow in spite of the tares which 
 the enemy has sown among the wheat. As long as the 
 kingdom is still in the growing stage, it is not yet perfect. 
 This the disciples must realize in their future work of plant- 
 ing the kingdom (cf. the parable of the Sower). ‘There 
 will always be tares among the wheat. The question may 
 be asked: How did the tares get there? The servants are 
 told: “An enemy hath done this.” But it is more important 
 to ask: What shall be done with the tares? The servants 
 are inclined to root them up. But they are told: “Let both 
 grow together until the harvest.” A separation will surely 
 take place; but it will not take place until the harvest comes. 
 Until that day arrives (the day of the Lord’s wapovaia), the 
 disciples must learn to do their work (a) in faith, (b) in 
 patience, (c) in hope. 
 
THE TRANSFIGURATION OF OUR LORD 
 Epistle. 2 Peter 1: 16-21 
 
 Critics have questioned the genuineness of Second Peter. 
 But the internal evidence is excellent. The writer refers 
 in several places to his intimate personal relations with Jesus. 
 One of the most important references is found in this pass- 
 age. In making known the power and coming of the Lord 
 Jesus Christ ( dvvayus refers to the Lord’s resurrection, 
 mapouvaltato His second coming), the writer did not follow 
 “cunningly devised fables” (fictitious myths), but he spoke 
 as an eye-witness of His divine majesty (peyadetoTns), He 
 was present with Him on the mount of Transfiguration, and 
 he heard the Father’s voice from heaven, saying: “Thou 
 art my beloved Son.” That voice confirms the Messianic 
 prophecies (Isa. 42:1; Ps. 2:7), and it makes the prophetic 
 word so much surer. It is true that we are still waiting for 
 the final manifestation of the Lord’s glory. But, in the 
 meantime, we have the prophetic word as a “light that shineth 
 in a dark place until the day shall break forth and the morn- 
 ing star shall arise.’ We can trust in the prophetic word, 
 for true prophecy is always the voice of the Holy Spirit. 
 
 The reference to the Lord’s transfiguration is very defi- 
 nite. But the central thought of the text has a wider scope. 
 That thought may be expressed in the theme: The divine 
 majesty of Jesus: (a) witnessed by His disciples; (b) con- 
 firmed by God the Father; (c) attested by the prophets. 
 Incidentally it may be noted that verse 21 refers to the 
 inspirational character of the Old Testament prophecies. 
 
 Gospel. Matthew 17: 1-9 
 
 The story of the Lord’s transfiguration has its proper 
 place on the last Sunday in the Epiphany season. The glory 
 of the only begotten Son of the Father is manifested here 
 as nowhere else in the Lord’s life. But it is a peculiar glory: 
 
 a9 
 
40 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 it arises on the dark background of His Passion, and it 
 anticipates His glorified state after the Resurrection. Both, 
 His Passion and Resurrection, were still in the future. The 
 intimate connection of this incident with the Lord’s Passion 
 is brought out in the statement that it occurred six days 
 after the memorable confession of Peter. The significance 
 of the Transfiguration for the disciples 1s expressed (a) 
 in the voice from heaven (especially in the words: “Hear 
 ye Him’), and (b) in the vision of Moses and Elias, who 
 disappear, while Jesus remains. As the King of Glory He 
 will always abide with us. 
 
SEPTUAGESIMA SUNDAY 
 Epistle. I Corinthians 9: 24—10:5 
 
 The lesson divides itself into two parts, which are more 
 or less independent of each other. The first part (9: 24-27) 
 is the concluding section of the ninth chapter in which the 
 Apostle sets forth his own conduct as an example of self- 
 denying and self-sacrificing love. The second part (10: 1-5) 
 is the introductory section of the next chapter in which he 
 refers to Israel’s experience in the wilderness as a warning 
 example for the Christians. 
 
 The first part of the lesson will commend itself to most 
 preachers. Here we have the Apostle’s own ideal of life 
 under the figure of an athletic contest. His life has a defi- 
 nite goal: he is striving for an incorruptible crown (cf. Phil. 
 3:14f). The goal is within his reach. But in order to 
 reach the goal and win the prize, he must forget all other 
 things and devote himself to a life of self-sacrifice and 
 service. Is Paul’s ideal of life our ideal? And are we 
 willing to pay the price that he was willing to pay? 
 
 Gospel. Matihew 20: 1-16 
 
 The parable of the Laborers in the Vineyard is a master- 
 piece of narrative. It divides itself into three sections (1-7; 
 8-10; 11-15), of which the third brings the climax and 
 contains the lesson of the parable. ‘The last verse (16) 
 belongs properly not to the parable itself, but to its frame- 
 work (cf. 19: 30). 
 
 The first section of the parable tells of a householder who 
 hires laborers at different hours of the day to work in his 
 vineyard. With the first group he enters into an agree- 
 ment; the second group receives the promise of fair treat- 
 ment; no agreement or promise is mentioned when the other 
 groups are engaged, but they doubtless understood that they 
 would be treated fairly. 
 
 41 
 
42 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 The next section of the parable brings two surprises: (a) 
 in the payment of the wages, the usual order is reversed; 
 (b) all laborers receive the same wages. ‘The first surprise 
 simply leads up to the second; but the second surprise re- 
 quires an explanation. 
 
 The explanation is given in the form of a dialogue be- 
 tween the householder and one of the dissatisfied laborers. 
 Two points are emphasized by the householder: (a) no prin- 
 ciple of justice has been -violated by him in the treatment 
 of all his laborers; (b) his treatment of the last laborers is 
 an act of purest kindness and generosity on his part, and as 
 such it ought not to be begrudged by any one. 
 
 The lesson of the parable is clear: it teaches the funda- 
 mental truth, that the kingdom of heaven is essentially a 
 kingdom of grace. God’s free grace is the only principle 
 according to which he will deal with us. The lesson of the 
 parable is, therefore, identical with Paul’s doctrine of free 
 grace (sola gratia). At the same time, the parable makes 
 it clear that in dealing with us according to His grace, God 
 does not violate any principle of justice. 
 
SEXAGESIMA SUNDAY 
 Epistle. 2 Corinthians 11: 19—12:9 
 
 Second Corinthians is the most personal of all the letters 
 that Paul has written. He wrote this letter not with pen 
 and ink only, but with the blood of his heart (cf. 3:1ff). 
 Our lesson is one of the high spots in his letter: from the 
 literary point of view, it belongs to the genus majestaticum. 
 
 The lesson is much too long to be treated exhaustively 
 in a single sermon. However, if such an attempt is made, 
 verses 16-18 of the eleventh chapter and verse 10 of the 
 twelfth chapter should also be included. In that case, the 
 introduction would have to deal with the historic condi- 
 tions by which this outpouring of: Paul’s heart was occa- 
 sioned, and it would lead to the theme: A survey of the 
 Apostle’s life: (a) his Apostolic career (11: 16-33); (b) 
 his inner life (12:1-6); (c) the source and secret of his 
 strength (12:7-10). In his Apostolic career we note his 
 travels with their hardships, privations and perils. In con- 
 nection with the second point (b), the “visions and revela- 
 tions” should be interpreted as the climax of his inner life 
 or his communion with God in Christ. The last verses 
 emphasize the grace of God as the source and secret of the 
 Apostle’s strength, in spite of “the thorn in the flesh.” 
 
 If only a part of this Epistle is chosen, we would suggest 
 the last few verses (7-10), with the emphasis placed upon 
 the all-sufficiency of God’s grace in Christ. What does God’s 
 grace in Christ mean? It means, first of all, the assurance 
 of God’s forgiveness, and this assurance is coupled with 
 joy and peace in the heart of the believer. But God’s grace 
 means more: it means also power and strength in the midst 
 of weakness. | 
 
 Gospel. Luke 8:4-15 
 
 The parable of the Sower is of fundamental significance. 
 It is recorded in the three Synoptic Gospels (Matt. 13: 1-23; 
 43 
 
44 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 Mark 4: 1-20; Luke 8: 4-15), and it marks the beginning of 
 the Lord’s parabolic teaching. It deals with the Word of 
 God in its relation to the human heart. But it must not be 
 overlooked that it stands also in close relation to the Kingdom 
 of God. According to the Lord’s own interpretation, the 
 parable was intended to teach the disciples “the mysteries 
 of the kingdom of God” (cf. Matt. 13:10-17; Mark 4: 
 10-14; Luke 8:9-10). Leaving aside all critical questions, 
 we may say that there is a. twofold mystery connected with 
 the kingdom of God: (a) the Kingdom of God is planted 
 by the Word of God; (b) the Word of God has not always 
 the same effect. With respect to these two points we must 
 take to heart the Lord’s words: “He that hath ears to 
 hear, let him hear.” 
 
 The Kingdom of God is planted by the Word of God. 
 There is no other way to establish it, to prepare for it: “A 
 sower went out to sow his seed.”’ But the seed is sown for 
 the purpose of bearing fruit. When will it bear fruit? 
 Experience teaches us that it cannot bear fruit in a heart 
 that is either indifferent, or without depth, or divided in 
 its interests. If the word is to bear fruit in our hearts, 
 we must (a) receive and keep it, and (b) nourish and 
 cultivate it. 
 
QUINQUAGESIMA SUNDAY 
 Epistle. 1 Corinthians 13: 1-13 
 
 Paul’s great chapter on love—the New Testament song 
 of songs—is a fitting introduction to the season of Lent. 
 _ Although no reference is made in the lesson to Christ and 
 His redemption, nevertheless, there is an inner connection 
 between Paul’s description of love in this chapter and the 
 word of the Cross. What love is and means, and what it 
 can do, Paul has learned from no one but Christ (cf. Gal. 
 2:20: “I live by the faith of the Son of God, who loved me 
 and gave himself for me’). ‘There is no doubt that Paul 
 wrote this chapter with his eyes fixed upon the Cross. And 
 if we substitute for the abstract “love” (aydrn) the concrete 
 and personal ‘‘Christ crucified” ( Xpicrov éctavpwpmeévoy,), we 
 shall have before us a picture of love personified. 
 
 The chapter falls into three parts, which are designed to 
 show that the way of love is the royal way (cf. 12:31): (a) 
 Love is indispensable; for without it all other gifts ( yapés- 
 suata) become worthless (verses 1-3); (b) love is incom- 
 parable; it surpasses all other Christian virtues; it has a 
 sustaining power that will never wear out (verses 4-7); 
 (c) love is imperishable; all other things pass away, but 
 faith, love and hope, these three (they are also mentioned 
 together in I Thess. 1:3 and Col. 1:4f), will abide. 
 
 If a single verse is chosen, we would call attention to the 
 seventh verse, where the omnipotence of love is described: 
 Love beareth, believeth, hopeth, endureth—all things. We 
 shall fully realize the truth of this statement if we look 
 unto Jesus, the author and finisher of our faith, who for the 
 joy that was set before Him endured the cross (Hebr. 12:2). 
 
 Gospel. Luke 18: 31-43 
 
 There can be no question why this Gospel was chosen 
 for this particular Sunday: it prepares us for the Lenten 
 45 
 
46 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 message. The Lord’s announcement of His Passion (His 
 passio magna) is introduced by the significant words: “Be- 
 hold, we go up to Jerusalem,” and the same words may be 
 taken as a motto for the season of Lent which is before us. 
 The evangelist tells us that when Jesus spoke to His disci- 
 ples about His suffering and death, “they understood none 
 of these things.” Do we understand the meaning of His 
 Passion? The first part of our Gospel suggests to us two 
 lines of thought that may lead us into a deeper and fuller 
 understanding of the Lord’s Passion: (a) The prophecies 
 to which Jesus refers culminate in the idea of a suffering 
 Messiah who takes upon Himself the sins of His people; 
 (b) the Son of Man, after giving His life, shall rise again 
 and lead to perfection those for whom He died. 
 
 The second part of our Gospel speaks of the healing of 
 a blind man near Jericho. The Son of Man, on His way 
 to the cross, is not thinking of Himself, but of others. The 
 blind man who implores Him for mercy, receives his sight 
 and follows Him, glorifying God. The story carries its 
 own message with it. But it is not difficult to connect it 
 with the first part of the Gospel. 
 
ASH WEDNESDAY. THE FIRST DAY OF 
 LENT 
 
 Epistle. Joel 2: 12-19 
 
 Ash Wednesday marks the beginning of Lent. Its observ- 
 - ance as a fasting day has been responsible for the choice 
 of both lessons, the Epistle and the Gospel. 
 
 Fasting was originally not a part of the normal religious 
 life in Israel. Fasting days were observed only on extraor- 
 dinary occasions: in times of great calamity and distress. 
 In later times it became customary to fast twice in the week 
 (cf. Luke 18:12). Jesus did not insist that His disciples 
 should fast (cf. Mark 2: 18-22, particularly verse 19: “As 
 long as they have the bridegroom with them, they cannot 
 fast.’’). 
 
 The lesson from Joel has reference to an extraordinary 
 day of fasting. It is an impressive call to repentance. What 
 God demands is not an external observance of certain rites 
 and ceremonies, but true repentance: a change of heart and 
 life, a turning away from sin and a sincere approach to 
 God, that he may spare his people and be merciful to them. 
 Joel’s message has the true prophetic ring; it is a message 
 for us. 
 
 Gospel. Matthew 6: 16-21 
 
 Prayer, fasting and almsgiving were the three principal 
 forms in which religion was practiced in the days of our 
 Lord. They are all three referred to in the Sermon on 
 the Mount (almsgiving, 6:2-4; prayer, 6:5-15; fasting, 
 6:16-18). Jesus observed the insincerity and hypocrisy 
 connected with the practice of religion (cf. 6:1) in these 
 three forms: they were no longer an expression of the inner 
 life, but had become purely external rites (opera operata), 
 to which a meritorious value was attributed. He did not 
 reject those forms. But He filled them with a new spirit. 
 True religion is communion with God, and communion with 
 
 47 
 
48 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 God as thé Father, in the sense in which all the disciples of 
 Jesus possess and enjoy it, is the source of joy and peace. 
 This is the new spirit to which Jesus makes reference in 
 our text, and wherever this spirit prevails, there it will fill 
 the existing forms with a new life and content, or it may 
 even create entirely new forms (cf, Mark 2: 18-22), 
 
INVOCAVIT. THE FIRST SUNDAY IN LENT 
 Epistle. 2 Corinthians 6: 1-10 
 
 The Epistle for the first Sunday in Lent is wonderfully 
 rich. ‘The greater part of it (3-10) refers to Paul’s own 
 ministry, and has that intimate personal touch which is 
 characteristic of the entire Second Epistle to the Corinthians 
 (cf. also verse 11). It is an excellent text for an ordina- 
 tion sermon, or an occasion similar to it. The first two 
 verses are an appropriate text for Lent. But it must not 
 be overlooked that they are closely connected with the last 
 two verses of the preceding chapter. Taken together, these 
 four verses (5: 20—6:2) constitute a most effective appeal, 
 to be reconciled to God: (a) the work of reconciliation; (b) 
 the word of reconciliation; (c) the time of reconciliation. 
 The work of reconciliation is the basis of the appeal: it is 
 not the work of men, but the work of God in Christ (cf. v. 
 21, but also vv. 18 and 19). The word of reconciliation 
 comes to us in the Gospel, which in itself is an urgent appeal, 
 to be reconciled to God (cf. v. 20). The time of reconcilia- 
 tion is now, as long as we have the opportunity to hear 
 the Gospel (cf. especially v. 2, and note the significance 
 of the Greek phrase xaipos evirpdodexT0s). 
 
 Gospel. Matthew 4: 1-11 
 
 The ancient Church has looked upon the Lord’s work 
 of redemption as a battle with Satan. This view has been 
 a determining factor in selecting the Gospels for the season 
 of Lent. It explains why the story of the Lord’s temptation 
 in the wilderness is placed before us on the first Sunday 
 in Lent. It also suggests to us from what angle this Scrip- 
 ture passage, which presents so many dogmatic difficulties, 
 should be treated. 
 
 If the Lord’s temptation, which followed so closely upon 
 His baptism, was part of His divine mission, then we must 
 
 49 
 
50 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 conclude that it was altogether unique. It is without analogy 
 in our lives, and it is therefore a mistake to compare the 
 three attacks of Satan to the three temptations that are men- 
 tioned in 1 John 2:16 (lust of the flesh, lust of the eyes, 
 and the pride of life). The three temptations of the Lord 
 are essentially one; back of them lies the question, in which 
 the Lord has felt the influence of a Satanic power: In what 
 manner shall the Messiah accomplish His work of redemp- 
 tion? In the struggle that came out of that question, the 
 Lord has not wavered for a moment; He has resisted Satan’s 
 attempts to suggest to Him a way that would lead Him to 
 the throne without the cross. It would have been the way 
 of human success, but it would have defeated God’s very 
 plan and purpose. This was the real nature of the Lord’s 
 temptation in the wilderness. But it was a temptation that 
 came from without, not from within. It was a battle with 
 Satan himself. And His victory over Satan, at the very 
 outset of His ministry, gives us the assurance that we have 
 in Him a merciful and faithful high priest who can help us 
 in our temptations. 
 
REMINISCERE. THE SECOND SUNDAY IN 
 LENT 
 
 Epistle. 1 Thessalonians 4: 1-7 
 
 The practical exhortations in First Thessalonians are based 
 upon the oral instructions which the Thessalonian Christians 
 had received from the Apostle while he was with them. He 
 refers to those instructions in the words: “Ye have received 
 of us how ye ought to walk and to please God.” ‘The nature 
 of those instructions may be expressed in one word: Conse- 
 cration. The church at Thessalonica was a Gentile Christian 
 church. Idolatry and immorality were the two vices charac- 
 teristic of heathenism. The same vices are found today 
 among Christians. The appeal for a consecrated life is, 
 therefore, always appropriate. But, instead of emphasiz- 
 ing the negative side of a consecrated life, it is still more 
 important to show the positive development of such a life 
 in the formation of Christian character. Christian character 
 is formed by habits into which we must grow, not by spas- 
 modic efforts, but by daily repentance and faith. Two 
 thoughts suggest themselves in our Epistle: (a) We know 
 how we ought to walk and to please God; (b) therefore, 
 let us abound more and more. 
 
 Gospel. Matthew 15: 21-28 
 
 The Church has chosen this lesson as the Gospel for the 
 second Sunday in Lent because it illustrates the truth that 
 the Son of Man came to destroy the works of the devil. 
 But apart from that relation, the story of the Syrophceni- 
 cian woman is of great significance. It is closely related to 
 the story of the centurion (cf. Matt. 8:5-13). The Syro- 
 phceenician woman and the centurion of Capernaum are both 
 outside of the household of Israel. But, in each case, their 
 faith overcomes all obstacles. And, in each case, the Lord 
 Himself has commended such a faith. Of the faith of the 
 
 51 
 
52 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 centurion Jesus said: “I have not found so great faith, 
 no, not in Israel.’ To the woman of Canaan, He said: 
 “OQ woman, great is thy faith.” What is the characteristic 
 of the woman’s faith, by which she breaks down all bar- 
 riers? It is its perseverance. By ter perseverance the 
 woman of Canaan deserves a place in the hall of the heroes 
 of faith in Hebrews eleven. 
 
 Our Gospel would justify a theme like this: the victory 
 of faith: (a) no victory without battle; (b) no battle with- 
 out victory. 
 
 
 
OCUL}], THE THIRD SUNDAY IN LENT 
 Epistle. Ephesians 5: 1-9 
 
 Sermons on the Epistles must avoid the danger of moral- 
 izing. It is easy to avoid that danger in this particular 
 case if the significance of the first verse is fully compre- 
 hended: “Be ye therefore followers (intra: imitators) of 
 God, as dear children.” The highest ideal of a Christian life 
 is set before fs in these words. The key to the verse is con- 
 tained in the words: “As dear children.” If God is our 
 Father, and we are His children, it is our duty and our 
 privilege to imitate and follow him. The meaning is sub- 
 stantially the same as that of the words in the Lord’s Ser- 
 mon on the Mount: “Be ye therefore perfect, even as your 
 Father which is in heaven is perfect” (Matt. 5:48). If 
 we then ask the question how such an ideal can be realized, 
 we shall find the answer in our text. Verse 2 calls our 
 attention to the sacrifice of Christ, and admonishes us to 
 “walk in love, as Christ also hath loved us.” The exhorta- 
 tions in verses 3-9 are summed up in the words: “Walk as 
 children of light” (v. 8). As love and gratitude are closely 
 related, so light and holiness are almost synonymous terms. 
 The life of God’s children is a life (a) in gratitude, (b) in 
 love, (c) in holiness. 
 
 Gospel. Luke 11: 14-28 
 
 A special class of sufferers to whom the Lord devoted 
 Himself in the course of His ministry of mercy is referred 
 to in the Gospels as persons that were possessed of an evil 
 spirit. The healing of such persons attracted wide attention, 
 and brought the Lord into conflict with the religious leaders 
 of His people. Such a scene is before us in our Gospel, 
 which contains one of the most important and impressive 
 discourses of our Lord with regard to this side of His 
 healing ministry. In connection with the exegetical study 
 
 53 
 
54 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 of our text, the parallel accounts in Matthew and Mark 
 (Matt. 12: 22-30; Mark 3:22-27) should be carefully ex- 
 amined. 
 
 The homiletic treatment of our Gospel presents certain 
 difficulties. But these are not as great as it may seem to us 
 at the first glance. We remember that Christ came to destroy 
 the kingdom of darkness. His power over Satan and the 
 forces of darkness is demonstrated by the fact that He casts 
 out devils. Those who.accuse Him of being in alliance with 
 Beelzebub are the enemies of God in whose power and 
 spirit Jesus is doing His work. The battle between the king- 
 dom of God and the kingdom of darkness is still going on. 
 Therefore it becomes our duty to place ourselves on the 
 Lord’s side. There is no other choice: “He who is not 
 with Me is against Me” (v. 23). These words of the Lord 
 are the center of our Gospel. They sound like a clarion 
 call to all who are indifferent or wavering, faint-hearted 
 or discouraged. 
 
LAETARE. THE FOURTH SUNDAY IN 
 LENT 
 
 Episile. Galatians 4; 21-31 
 
 j 
 
 Paul’s Epistle to the Galatians is the Magna Charta of 
 Christian liberty. Our lesson contains one of the arguments 
 of the Apostle by which he endeavors to bring the Galatian 
 Christians back to the true conception of the Gospel. The 
 argument is based upon the story of Abraham’s two children: 
 Ishmael and Isaac (cf. Genesis 16 and 21). Ishmael was 
 the son of the bondwoman Hagar, and was born after the 
 flesh. Isaac, the son of the freewoman, was given to Abra- 
 ham by promise. The bondwoman and the freewoman pre- 
 figure two divine covenants: the covenant of the law and 
 the covenant of grace. The children of the bondwoman 
 represent the Jewish Church (“Jerusalem which now is’’). 
 The children of the freewoman are the believers, whose 
 mother is that Jerusalem which is above (cf. also Heb. 
 t2o22 and Rey. 21.2, 9f),. The argument. of the Apostle 
 leads to the appeal (5:1) to stand fast in the liberty where- 
 with Christ has made us free. 
 
 Gospel. John 6: 1-15 
 
 This Gospel is similar to the Gospel for the seventh 
 Sunday after Trinity. Several critics believe that both 
 accounts have reference to the same event. We do not share 
 in that belief, but hold that John’s account refers to a dif- 
 ferent occasion (cf. also Matt. 14: 13-21; Mark 6: 32-44; 
 Luke 9: 10-17). At all events,-it is of great importance to 
 note the difference between the Synoptic accounts and John’s 
 account. John’s account of the feeding of the five thousand 
 is the introduction to the Lord’s great discourse on Himself 
 as the bread of life. If our Gospel is treated in the light 
 of that discourse, there is no danger that the same lines of 
 
 he 
 
56 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 thought will be followed in treating the Gospel for the sev- 
 enth Sunday after Trinity. In other words, the emphasis 
 must be laid on the symbolic significance of John’s account. 
 The hungry people are a picture of the world, which is in 
 need of the bread of life. Jesus came to satisfy that need: 
 (a) He ws the bread of life; (b) He gives the bread of life; 
 (c) He wants us to distribute the bread of life. 
 
JUDICA. PASSION SUNDAY 
 Epistle. Hebrews 9: 11-15 
 
 The Epistle to the Hebrews is one of the greatest literary 
 _ documents of the Apostolic Church. Its doctrinal impor- 
 
 tance ranks next to that of the Epistle to the Romans. But, 
 because of its peculiar theological character, we would sug- 
 gest that the student first make himself familiar with the 
 general contents of the Epistle before he takes up the study 
 of an individual passage. One of the central ideas in the 
 Epistle is the high priestly office of the Saviour. That idea 
 is underlying the Apostle’s line of thought in our text. The 
 functions of the high priest culminated in the bloody sacri- 
 fice, which he offered for the sins of the people on the Day 
 of Atonement. Christ obtains eternal redemption for us 
 by offering Himself for our sins. The contrast between 
 the high priest of the Old Testament and the mediator of 
 the New Covenant brings out two essential differences: (a) 
 there the blood of goats and calves—here the precious blood 
 of Christ; (b) there the purifying of the flesh—here the 
 purging of the conscience. 
 
 The central thought of the text is Christ’s work of 
 redemption: (a) its nature; (b) its means; (c) its fruit. 
 Its nature: His redemption is real, universal, eternal; its 
 means: His own blood; its fruit: a life consecrated to the 
 service of the living God. 
 
 Gospel. John 8: 46-59 
 
 The presence of Jesus in Jerusalem at the Feast of Taber- 
 nacles, and His testimony concerning Himself, lead to a dis- 
 putation with the Jews, the latter part of which‘is recorded 
 in our Gospel. Jesus not only defends Himself against their 
 charges, that He is a Samaritan and has a devil, but also 
 repeats His testimony concerning Himself, and points to 
 another testimony that is greater than His own: the testi- 
 
 57 
 
58 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 mony of His Father who honors Him while they dishonor 
 Him. But He is frequently interrupted, and finally they 
 take up stones to cast at Him. 
 
 The Gospel, as a whole, is unquestionably a difficult 
 text. But if we take into consideration the name and char- 
 acter of the Sunday, together with the Introit in which the 
 psalmist appeals from the judgment of a misguided people 
 to the higher judgment of the God of light and truth (cf. 
 Ps. 43: 1ff), we may see in this disputation of Christ with 
 the Jews (who represent the hostile world) a twofold appeal: 
 (a) Christ’s appeal from the judgment of the world to the 
 higher judgment of His Father; (b) God’s appeal in Christ 
 to the world and to us. 
 
PALMARUM. THE SIXTH SUNDAY IN 
 LENT 
 
 Epistle. Philippians 2: 5-11 
 
 The doctrinal significance of this famous passage must 
 not obscure the fact that it has an altogether practical aim, 
 which is clearly stated in the first verse: “Let this mind be 
 in you, which was also in Christ Jesus.” If we consider 
 our entire Epistle in the light of that introductory statement, 
 we shall find that it is a most appropriate text for the begin- 
 ning of Holy Week. It calls upon us to concentrate our 
 thoughts on the mind of Christ, as His mind is revealed in 
 Paul’s wonderful survey of His entire life—from heaven 
 to earth, and from earth to heaven. Paul was perhaps less 
 familiar with the details of our Lord’s life and ministry than 
 his fellow-Apostles, who had been His companions for three 
 years. But he understood the mind of Christ; he knew 
 His heart, and that is, after all, the most important thing. 
 He saw in the Lord’s whole life an example of self-denying, 
 self-sacrificing love and faithful obedience to the will of the 
 Father, an obedience “unto death, even the death of the 
 cross.’ He saw in it a burning desire to serve and lay 
 down His own life for the redemption and salvation of the 
 world. “Let this mind be in you,” Paul says. The ques- 
 tion is: How can the mind of Christ become our mind? The 
 answer of our text 1s twofold: (a) Let us accept Him as 
 our Saviour, together with all others who confess that “Jesus 
 Christ is Lord”; (b) let us follow His example. 
 
 Gospel. Matthew 21: 1-9 
 
 The triumphal entry of Jesus into Jerusalem marks the 
 beginning of His way to the cross (His passio magna). The 
 significance of Palmarum demands that we treat our Gospel 
 from a point of view which is in accordance with the general 
 meaning of Holy Week. 
 
 Be 
 
60 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 The Lord had been in Jerusalem on many other occasions. 
 His coming at this time signifies His suffering and death 
 on the cross. But, before laying down His life for the sins 
 of the world, He makes a last and final appeal to His 
 people: He proclaims Himself publicly and openly as the 
 Messiah. His appeal is, apparently, not in vain: those who 
 accompany Him, hail Him as the Son of David. But, only 
 a few days later, He is crucified. Yet the Son of Man, lifted 
 up on the cross, makes a stronger appeal to our hearts 
 than the Jesus who came to Jerusalem, 
 
HOLY WEEK 
 Mark 8: 31-33 
 
 Holy Week brings us face to face with the suffering and 
 death of the Lord. As we listen to the reading of the 
 Passion History, we may ask: What is the meaning of it all? 
 When Jesus Himself, after Peter’s glorious confession at 
 Cesarea Philippi, began to teach His disciples, “that the 
 Son of man must suffer many things,” Peter rebuked Him: 
 he did not understand the Lord, nor did any of the other 
 disciples understand Him. But Jesus said to Peter: “Thou 
 mindest not the things of God, but the things of men.” 
 
 The Lord’s Passion is a mystery. But it is a blessed and 
 adorable mystery. And the New Testament gives us more 
 than one key, so that we may understand that mystery. Such 
 a key is given us in our text. The words of our Lord 
 throw a threefold light upon His wia dolorosa: (a) The 
 way of the Cross is God’s way, and because it is God’s way, 
 it cannot end in darkness, but must lead out of darkness 
 into light (via crucis—via lucis); (b) the way of the Cross 
 is the way of perfect obedience, and, therefore, it is the 
 way to absolute perfection; (c) the way of the Cross 1s 
 the way of the “Son of man” who came to give His life 
 a ransom for many. 
 
 Mark 14: 60-6la 
 
 When Jesus stood before the high priest, and was requested 
 by him to give His answer to the charges of the false wit- 
 nesses against Him, He “held His peace and answered noth- 
 ing.’ This silence of Jesus, in the face of His accusers, 
 is significant. It reveals a majesty that is altogether unique. 
 What does the silence of Jesus signify? 
 
 In what way does it reveal His majesty? If we concen- 
 trate our thoughts on that question, we may find a threefold 
 answer: (a) It is a majesty of perfect holiness: not only 
 
 61 
 
62 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 the silence of innocence, but of the holiness of God, person- 
 ified in Him; (b) it is a majesty of perfect love: not the 
 silence of hatred, but of a love that breaks His heart in 
 order that it may go out and embrace all men; (c) it is a 
 majesty that consists in the perfect union of holiness and 
 love: if we look upon the silent Jesus in His majesty, we 
 realize our sins, but we also say to Him: I will not let Thee 
 except Thou bless me. 
 
 2 Corinthians £21421 
 
 The last verses of this text bear close relation to the 
 Epistle for the first Sunday in Lent. But the entire passage 
 is one of the greatest texts for a sermon on Good Friday. 
 In warmth of feeling and depth of thought, it has few equals 
 in Paul’s Epistles. The only other passage to which it may 
 be compared, and which it closely resembles, is Romans 
 5: 1-11. And it may be of interest to note that in both 
 passages, and nowhere else, the same Greek words (xatad- 
 Adoow KaTahrayy) occur in which the central idea of our 
 reconciliation with God through the blood of Christ is ex- 
 pressed. 
 
 The entire passage falls into three parts: 14-17, 18-19, 
 20-21. Verses 14-17 speak of the love of Christ: His atoning 
 death is the supreme manifestation of His love to us. Verses 
 18-19 show “that God was in Christ reconciling the world 
 unto himself.” Verses 20-21 entreat us: “Be ye reconciled 
 to God.” The meditation will lead to a threefold division: 
 (a) the love of Christ; (b) the love of God in Christ; (c) 
 the appeal of God’s love in Christ to our hearts. 
 
EASTER SUNDAY. THE RESURRECTION 
 OF OUR LORD 
 
 Episile. 1 Corinthians 3: 6-8 
 
 Paul is writing in a rather severe tone. And he had 
 reasons for it. The Christians in Corinth boasted of their 
 superior knowledge. But there were serious defects in the 
 church, even with regard to the moral life. The fifth 
 chapter of First Corinthians deals with a flagrant case of 
 immorality, to which the church was wholly indifferent. Paul 
 calls upon the Corinthians as a church to take action with 
 regard to that case. He wrote his letter in Ephesus, and 
 he expects that the letter will be delivered to the Corinthians 
 about the time of the Jewish Passover. 
 
 The references of the Apostle to the Jewish Passover are 
 responsible for the selection of this lesson. If the lesson is 
 used as text for an Easter sermon, the emphasis must be 
 laid upon verses 7 and 8, in which the statement is made 
 that “our passover also has been sacrificed, even Christ.” 
 This theme wili justify the division: Therefore let us keep 
 the feast (a) in Easter joy, (b) in Easter service (with 
 the unleavened bread of sincerity and truth). 
 
 Gospel. Mark 16: 1-8 
 
 Each of the great festivals of the Church Year has its 
 own message. Easter is the royal festival; it is “the day 
 of the Lord” in a special sense. And, therefore, it has a 
 message that is fundamental. This message is expressed 
 in the words: Christ is risen. Whatever text may be chosen, 
 the resurrection of our Lord must be the center and heart 
 of the sermon. There are reasons to believe that our Easter 
 Gospel is the oldest account of the Lord’s resurrection. It 
 is, therefore, a most appropriate text, and it is written in 
 that simple, but charmful, style which characterizes the story 
 of Jesus in the Gospel of Mark. 
 
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64 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 Mark’s story of our Lord’s resurrection may be divided 
 into two parts. Verses 1-4 picture to us the faithful women 
 on their way to the sepulchre: their undying love for the 
 Lord; the sadness of their hearts; their anxiety about the 
 stone. Verses 5-8 have their center in the message of the 
 angel: “Ye seek Jesus of Nazareth, which was crucified: 
 he is risen.” Here we have the Easter message, which 
 must be made prominent in the sermon. The significance of 
 this message can be explained if the story of our Gospel 
 is used to show: (a) What we would miss if Christ had 
 not risen: His death would be the end of His life; He would 
 not be our Saviour; we would have no hope; (b) what the 
 Easter message really means: Christ lives; He is our 
 Saviour; our faith in Him rests upon a sure foundation; 
 we can serve Him in newness of life. 
 
MONDAY AFTER EASTER 
 Episile. Acts 10: 34-41 
 
 Luke has incorporated in the Book of the Acts several 
 of Peter’s sermons that are typical examples of the Apos- 
 tolic preaching. In all of these sermons the resurrection 
 of our Lord has a prominent place. The Epistle for the 
 Monday after Easter is no exception. It contains the 
 greater part of the sermon that Peter preached in the house 
 of Cornelius at Caesarea. The sermon, which gives a brief 
 account of the Lord’s ministry, is not only leading up to His 
 resurrection, but also shows that the Apostles have regarded 
 themselves primarily as witnesses of His resurrection. 
 
 Gospel. Luke 24: 13-35 
 
 The story of the two disciples on their way to Emmaus 
 is a masterpiece of narrative, and an excellent text for a 
 later service on Easter Sunday. By simply following the 
 text, the story can be used to show how the risen Lord 
 leads His disciples to a living Easter faith: (a) He draws 
 near to them on their way; (b) He listens to their sad 
 story; (c) He opens to them the Scriptures, and expounds 
 unto them in all the Scriptures the things concerning Him- 
 self ; (d) He reveals to them His presence; (e) He vanishes 
 out of their sight; (f) He abides with them, and with us, 
 forever. 
 
 65 
 
QUASI MODO GENITI. THE FIRST SUNDAY 
 AFTER EASTER 
 
 Epistle. 1 John 35: 4-12 
 
 The first Sunday after Easter, also called Dominica mn 
 Albis, was of special significance for the Catechumens of 
 the Church. Its Introit and name are taken from 1 Peter 
 2:2, the beginning of the baptismal lesson in the ancient 
 Church. Tone and contents of our Epistle are in harmony 
 with that lesson, as well as with the peculiar character of 
 this Sunday. 
 
 Our Epistle requires close and careful study. It has a 
 Trinitarian coloring; but the student should note that the 
 words referring to the three witnesses in heaven (the so- 
 called comma Johanneum) in vv. 7 and 8, are not genuine, 
 but represent an ancient gloss. The student will also find it 
 helpful if he will read the context and examine some of 
 the fundamental Johannine terms. ‘The leading thought of 
 the text may be expressed in the statement that faith in 
 Jesus Christ, the Son of God, is the source of a new life. 
 This thought is developed in a twofold direction: (a) faith 
 is a new birth; (b) faith is the power that conquers the 
 world. Special emphasis is laid upon the testimony of the 
 Holy Spirit in the heart of the believer, as well as in the 
 life of the Lord. Water and blood (v. 8) refer to the Lord’s 
 baptism and His death: The Holy Spirit was present when 
 Jesus was baptized, and by the power of the Holy Spirit 
 He was raised from the dead. The Spirit is God’s witness 
 concerning His Son, and the same Spirit is also God’s wit- 
 ness in us. He is the power of a new life, and, therefore, 
 also the power that overcomes the world. 
 
 If we look upon our Epistle in the light of Easter, the 
 following division may commend itself: The victorious life; 
 it is (a) rooted in God, (b) faith in the Son of God, (c) the 
 power that conquers the world. 
 
 66 
 
 se 
 
FIRST SUNDAY AFTER EASTER 67 
 
 * Gospel. John 20: 19-31 
 
 The Gospel for the first Sunday after Easter relates two 
 appearances of the risen Saviour before His disciples: the 
 first, on the day of His resurrection; the second, a week 
 later. It is advisable to treat them separately. If the first 
 appearance is made the basis of the sermon, the center of 
 the text may be found in the words: “Peace be unto you.” 
 It is significant that the Lord greeted His disciples twice 
 with the same words. A study of the text will show that 
 the first time His greeting is intended for the disciples per- 
 sonally (vv. 19-20), while the second time His greeting intro- 
 duces the instructions which they receive (vv. 21-23). This 
 would suggest a twofold division: (a) Peace is the Lord’s 
 own Easter gift to His disciples; (b) they receive this gift 
 not only for themselves, but also for others. 
 
 The story of Thomas (vv. 24-29) is very rich and sug- 
 gestive. It is the story of a man who had lost his way, 
 but found his way back to the Lord. Thomas was not 
 with the other disciples when Jesus came (v. 24). He had, 
 for the time being, withdrawn from their fellowship. Why? 
 The answer may be found in John 11:16 and 14:4-5: 
 Thomas was sincere, but of a gloomy disposition; he wanted 
 to be alone. But the disciples went after him; the Lord 
 revealed Himself to him; and Thomas confessed: “My Lord 
 and my God.” 
 
MISERICORDIAS DOMINI. THE SECOND 
 SUNDAY AFTER EASTER 
 
 Epistle. 1 Peter 2: 21-25 
 
 The relations of Jesus to His disciples were not only the 
 relations of a teacher to his pupils, but also those of a shep- 
 herd to his flock. Peter has learned from the Lord Him- 
 self what it means to be a faithful pastor and shepherd. 
 This is reflected in his entire First Epistle, which abounds 
 ’ in references and allusions to the Lord’s example and His 
 words. The Apostle is deeply concerned about the spiritual 
 condition of his readers. He sympathizes with them in their 
 sufferings, but he admonishes them to follow Christ’s exam- 
 ple, and bear their sufferings with patience. This is also 
 the central thought of our lesson. Christians are followers 
 of Christ. Suffering for Christ’s sake is part of their call- 
 ing. Speaking of Christ’s example, the Apostle shows (a) 
 that Christ suffered for us, (b) that He suffered patiently, 
 (c) that He is now the Shepherd and Bishop of our souls. 
 
 Gospel. John 10: 11-16 
 
 The last words of the Epistle for this Sunday are an echo © 
 of the Gospel in which the Lord speaks of Himself as the 
 Good Shepherd, and this discourse of our Lord in John 10 
 reminds us of the parable of the Lost Sheep in Luke 15. 
 The Gospel is so clear and perspicuous that it is not neces- 
 sary to go into details. It gives us an opportunity to lay 
 before the congregation the entire work of the Saviour under 
 the figure of the shepherd, according to the three’ chief 
 functions of the Good Shepherd, which are indicated in the 
 text: (a) He gives His life for the sheep; (b) He knows 
 His sheep; (c) He gathers them into one fold. 
 
 68 
 
 
 
JUBILATE. THE THIRD SUNDAY AFTER 
 KASTER 
 
 Epistle. I Peter 2: 11-20 
 
 The first two verses of our Epistle (vv. 11 and 12) are 
 the introduction to the second set of exhortations (2: 11— 
 3:7) in the letter, in which the Apostle urges his readers 
 to “have their conversation (general conduct and behavior) 
 honest among the Gentiles” (v. 12). The next verse (13) 
 is of a general nature, and the verses that follow apply the 
 general exhortation to various human institutions referred 
 to in verse 13 as ordinances of man. As such human insti- 
 tutions our Epistle mentions the powers of the civil gov- 
 ernment, and the institution of slavery. As the Apostle 
 is writing to Christians who live in the eastern part of the 
 Roman Empire, the “king” stands for the Roman Emperor. 
 
 The exhortations of our Epistle may be summed up in the 
 words of the General Prayer: “That we may lead a quiet and 
 peaceable life in all godliness and honesty.” The text would 
 justify the following division: The godly life of a Christian 
 in this world: (a) its motive; (b) its norm; (c) its aim. 
 Its motive is God’s love by which we are assured of our 
 citizenship in heaven. Its norm is God’s will as it 1s con- 
 tained in His Word. Its aim is the glorification of God’s 
 name. 
 
 Gospel. John 16: 16-23 
 
 Several of our Gospels for the Sundays after Easter are 
 taken from the Farewell Discourses of our Lord in the 
 Gospel of John. As our Gospel is the first of these lessons, 
 it is advisable that the general character and contents of 
 the Farewell Discourses be studied before the exegesis of 
 an individual section is taken up. 
 
 The keynote of our Gospel is joy. But it is a joy that is 
 altogether different from the joy of the world. The disci- 
 
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70 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 ples shall experience that joy when they see the Lord again 
 after His resurrection. But before their hearts can be filled 
 with joy, they must have sorrow “a little while.” Yet their 
 sorrow shall be turned into joy, and their joy shall last 
 forever. 
 
 As the experience of the disciples is the experience of all 
 believers, the central theme of Christian joy, which is the 
 keynote of our Gospel and also of this Sunday Jubilate, 
 may be developed in a threefold division: It is (a) joy born 
 out of deep sorrow, (b) joy in the risen and living Saviour, 
 (c) joy that will last forever. 
 
CANTATE. THE FOURTH SUNDAY AFTER 
 KASTER 
 
 Episile. James 1: 16-21 
 
 The Epistle of James is the first in the collection of the 
 General Epistles. It was written by James, the “brother of 
 the Lord,” who was at the head of the church at Jerusalem, 
 and was highly respected by Jews and Christians alike because 
 of his righteous life. The Epistle is distinguished by its 
 deep moral earnestness, as well as by its simple, but forceful 
 language. 
 
 Our lesson sets forth the central place of the Word of 
 God in our lives. Of the many good gifts that come down 
 from the Father of light, His Word, the word of truth, is 
 the greatest and best gift. It is the means of our regenera- 
 tion (v. 18); it has the power to save our souls (v. 21). 
 What shall be our attitude to this “implanted word’ (the 
 Aoyos éuduTos )? First of all, we must receive it with 
 meekness (€v mpavrnt dé€acGe, v. 21). Then it will bear 
 fruit in our life. (The student may note the Greek word 
 déyvouat, which means “receive” in the sense of ‘“‘welcome”.) 
 
 Gospel. John 16: 5-15 
 
 The last three Sundays after Easter look already forward 
 to the Pentecostal season. The Gospel for the Sunday 
 Cantate reflects this point of view: it has been selected 
 because of its relation to the message of Pentecost. 
 
 The hearts of the disciples were filled with sorrow because 
 of His statement that He would soon leave them. Yet 
 Jesus tells them: “It is expedient for you that I go away.” 
 Whatever His departure may mean to Himself, to His dis- 
 ciples it is of great benefit and advantage (cupdéper dpiv 
 v. 7) :it prepares the way for the coming of the “Comforter.” 
 Two questions will arise: (a) Who is the Comforter? (b) 
 
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72 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 What is the nature of His comfort? These two questions 
 are answered in our text. With regard to the first point, 
 it may be noted that the Greek word for “Comforter” 
 TapakdnTos) may be translated also with “Helper” or “Ad- 
 vocate”: it refers to a person who pleads and intercedes 
 for another person. Our Gospel describes him as the Spirit 
 of truth, who proceedeth from the Father and the Son. In 
 regard to the second point, the Comforter’s mission may 
 be noted: He shall lead us to Christ, and glorify Christ 
 in our hearts. The Gospel may also be made the basis of 
 a sermon on the threefold office of the Holy Spirit: (a) 
 to convict of sin; (b) to guide into all truth; (c) to glorify 
 Christ. 
 
 \ 
 2 
 
ROGATE. THE FIFTH SUNDAY AFTER 
 EASTER 
 
 Epistle. James 1: 22-27 
 
 This Epistle is the continuation of the Epistle lesson for 
 the preceding Sunday. Both deal with the Word of God. 
 But, while the Epistle for the Sunday Cantate sets forth the 
 nature and significance of the word itself, our Epistle 
 urges us to have the proper attitude to the word. What 
 shall we do with the word? Of course, it is our first and 
 primary duty to hear the word. But let us not be hearers 
 only; that is to say: let us not be forgetful hearers. Let 
 us be doers of the word. When are we doers of the word? 
 There is one thing that the word demands of all hearers: 
 Repent and believe. True religion is, first of all, a life in 
 daily repentance and faith. Repentance and faith then lead 
 to a life in holiness and love. 
 
 Gospel. John 16: 23-30 
 
 Rogate Sunday is the Sunday of prayer. The Lord’s 
 Farewell Discourse in the Gospel of John teaches us that a 
 new epoch in the prayer-life of His disciples was to begin 
 on the day of Pentecost. He had already taught them how 
 to pray. In His teachings, recorded in the Synoptic Gospels, 
 the subject of prayer has an important place. Some of the 
 most beautiful parables deal with prayer, and are meant to 
 be an encouragement to prayer. The disciples had received 
 from Him that model prayer which is known to us as the 
 _Lord’s Prayer. But there is something new to be revealed 
 to them with regard to their prayer-life as soon as the 
 promises connected with the coming of the Comforter are 
 fulfilled: “Whatsoever ye shall ask the Father, He will give 
 it you in My name.’ What is meant by the prayer in the 
 name of Jesus? It is not a formula to which any magical 
 
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74 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 power is.attached. The prayer in the name of Jesus is (a) 
 the prayer of all who believe in Jesus as their divine Lord 
 and King (cf. 1 Cor. 1:2 and Phil, 2:9-11). It is then 
 (b) the prayer that is based upon the merits of Christ. 
 
THE ASCENSION OF OUR LORD 
 Epistle. Acts I: 1-11 
 
 Luke has recorded the Lord’s ascension in two places: 
 at the end of His Gospel, and at the beginning of Acts. 
 That is significant: it expresses the two viewpoints from 
 which the ascension of our Lord may be considered. His 
 ascension into heaven is, in the first place, the crowning of 
 His life and life’s work on earth: having finished His work, 
 He can now return to the Father. In the second place, His 
 ascension is the beginning of a new and higher form of His 
 life and activity, which will not end until He returns as the 
 King of Glory to judge the quick and the dead. 
 
 Luke’s account in Acts is very comprehensive; and as the 
 language is somewhat involved, a careful exegetical study of 
 the text should precede the meditation. We give a brief 
 analysis of the passage. Verses 1 and 2 refer back to 
 Luke’s Gospel. Verse 3 sums up the Lord's relations with 
 the disciples during the forty days after His resurrection. 
 Verses 4-8 refer to a conversation between Jesus and the 
 disciples on the day of His ascension “while he ate with 
 them” (ovvarsGopevos, v. 4). Verses 9-11 describe what took 
 place on the Mount of Olives (cf. v. 12). 
 
 The essential features of our text can all be touched upon 
 if we think of our exalted Lord as the King of Glory Who 
 (according to the statements in the Nicene Creed) (a) as- 
 cended into heaven, (b) sitteth at the right hand of the 
 Father, (c) shall come again with glory, and (d) Whose 
 kingdom shall have no end. 
 
 Gospel. Mark 16: 14-20 
 
 The original Gospel of Mark breaks off with the eighth 
 verse of the sixteenth chapter. The present ending to the 
 Gospel (vv. 9-20) is an appendix, which was added to it 
 
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76 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 at a later time. The pulpit is not the proper place to dis- 
 cuss critical questions. However, the retention of our lesson 
 as the Gospel for the day may be justified by the fact that 
 its contents are in full harmony with similar statements, 
 which are found in the other Gospels and in the Book of 
 the Acts. Verses 14-18 have their source in Luke 24: 36-49 
 and John 20: 19-23. Verse 19 is based upon Luke 24: 50-53 
 and Acts 1:4-11. The statement in verses 15 and 16 is 
 fully covered by Matthew 28:18-20. At all events, whether 
 the lesson from Mark, or another passage, is chosen, our 
 Lord’s glorious ascension into heaven must be the center of 
 the sermon on this day. And whatever the division may 
 be, the sermon should make clear the significance of our 
 Lord’s ascension (a) for Himself, (b) for us. 
 
/EXAUDI. THE SUNDAY AFTER THE 
 ASCENSION 
 
 Epistle. I Peter 4: 7-11 
 
 The Epistle for the Sunday Exaudi contains a series of 
 practical exhortations couched in that warm-hearted tone 
 which is characteristic of the entire First Epistle of Peter. 
 These exhortations are introduced by the statement that “the 
 end of all things is at hand” (v. 7a). The nearness of 
 Pentecost gives all those exhortations a special significance, 
 and this is true to a remarkable degree of the first exhorta- 
 tion: “Be ye therefore sober and watch unto prayer.” The 
 days before Pentecost were days of waiting for the disciples. 
 They were waiting for the fulfillment of the Lord’s prom- 
 ises. Days of waiting are very often days of anxiety. For 
 the disciples they were days of fervent prayer. But prayer 
 demands concentration, a spirit of preparedness, of soberness, 
 of watchfulness. The exhortations that follow have their 
 center in the idea of brotherly love and mutual service. The 
 passage closes with an impressive doxology. We prepare © 
 ourselves for the coming of the Comforter by a life (a) 
 in prayer, (b) in brotherly love, (c) in mutual service to the 
 glory of God. 
 
 Gospel. John 15: 26—I16: 4 
 
 The name of this Sunday Evaudi has been taken from 
 the first word of the Introit (Psalm 27: 7-9). It is expres- 
 sive of the attitude of the disciples in the days between the 
 Ascension and Pentecost. The disciples were waiting for 
 the fulfillment of the Lord’s promises. His promises cul- 
 minate in the sending of the Paraclete. Our Gospel sets 
 forth the mission of the Paraclete: “He shall testify of Me.” 
 But the Paraclete shall not be the only witness, for the Lord 
 says: “Ye also shall bear witness, because ye have been with 
 
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78 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 Me from the beginning.” ‘To understand the full significance 
 of these words, we must know that there is an inner con- 
 nection between the testimony of the Paraclete and the tes- 
 timony of the disciples. In its last analysis, it is one and 
 the same testimony: (a) im the disciples, (b) through the 
 disciples. ‘The Paraclete, the Spirit of truth, makes the dis- 
 ciples sure of the truth so that they can proclaim it in power 
 (cf. 1 Thess. 1:5). This will also explain why they shall 
 experience persecution: they proclaim the truth; the truth 
 is the word of the Cross, and the preaching of the Cross is 
 foolishness to the world (cf. 1 Cor. 1: 18ff). 
 
 The heart of our Gospel may be found in the words: 
 “Ye shall bear witness.” Undoubtedly, these words are 
 primarily addressed to the disciples who had been with the 
 Lord “from the beginning.’”’ But the words have also a wider 
 meaning. The true witness is the Holy Spirit Himself, 
 and if we accept his testimony, which comes to us through 
 the word, we shall also be witnesses. It is not only a duty, 
 but also a privilege. But, in bearing witness, we must also 
 be prepared to suffer for His name and His truth’s sake. 
 
THE FESTIVAL OF PENTECOST. 
 WHITSUNDAY 
 
 Epistle. Acts 2: 1-13 
 
 The Church’s message for the day of Pentecost is based 
 upon the Epistle rather than upon the Gospel for the day. 
 (This message centers in the outpouring of the Holy Spirit, 
 which marks a new epoch in the history of God’s revelation, 
 and the beginning of a new life for all mankind. Pentecostal 
 sermons are, admittedly, the most difficult sermons to preach. 
 Besides, the text itself presents peculiar difficulties. It is, 
 therefore, important to note the essential points: (a) The 
 attitude of the disciples (v. 1); (b) the outpouring of the 
 Holy Spirit upon the disciples (v. 4); (c) the manifesta- 
 tion of the Holy Spirit (v. 11). 
 
 (a) The attitude of the disciples was one of prayerful 
 waiting. They were waiting for a new revelation of the 
 Saviour’s glory, by which they were to be endowed with 
 power from on high. They trusted in the Lord’s promises, 
 and prayed for their fulfillment. 
 
 (b) The disciples are not disappointed: the Lord fulfills 
 His promise to them. He sends them the Holy Spirit: 
 the Spirit of promise, of life, of power. He sends him ac- 
 companied by external signs. But He sends him into their 
 hearts: the new life comes from above; it is God’s creation, 
 and it has its beginning in their hearts. 
 
 (c) The new life of the Spirit begins in the hearts of the 
 disciples ; but it does not end there: it breaks forth and mani- 
 fests itself in the message which the disciples proclaim. They 
 become witnesses, and speak in tongues “the wonderful works 
 of God” (Ta peyanreta Tod Geod, magnalia Dei). 
 
 Gospel. John 14: 23-31 
 
 The promises of Jesus in the Gospel of John culminate 
 in the promise that He will send them the Comforter, the 
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80 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 Helper, the Advocate. That promise was fulfilled on the 
 day of Pentecost. For this reason our Gospel has been 
 selected as the Gospel for the day. But the study of our 
 Gospel has to take into consideration the preceding verses, 
 especially the question in verse 22: “Lord, how it is that 
 Thou wilt manifest Thyself unto us, and not to the world?” 
 The answer of Jesus makes it clear that He will manifest 
 Himself to the disciples by sending them the Comforter. A 
 comforter is a helper. In what way shall the promised Com- 
 forter help and assist the disciples? If we follow our text, 
 we may point out three ways in which the Comforter shall 
 accomplish his work: (a) He shall pour into their hearts 
 a love that is greater than the love which they have now; 
 (b) He shall fill their hearts with a peace which the world 
 cannot give; (c) He shall give them courage to go forth 
 and do His will. 
 
THE MONDAY IN WHITSUN-WEEK 
 Epistle. Acts 10: 42-48 
 
 The Epistle for this day consists of two parts. The 
 first part (vv. 42-43) is the conclusion of the sermon which 
 Peter preached in the house of Cornelius at Ceesarea (cf. 
 the Epistle for the Monday after Easter). The second 
 part tells of the effect of Peter’s sermon on those that were 
 present: “The Holy Ghost fell on all them which heard 
 the word.” The entire scene is a repetition of the miracle 
 on the day of Pentecost, with this difference that the hearers 
 in the house of Cornelius are Gentiles. The lesson empha- 
 sizes the fact that the gift of the Holy Spirit is not con- 
 fined to the chosen people of Israel, but is intended for 
 all who repent and believe in the Gospel. 
 
 Gospel. John 3: 16-21 
 
 The third chapter in the Gospel of John contains the con- 
 versation of Jesus with Nicodemus. The first fifteen verses 
 of that chapter are the Gospel for Trinity Sunday. It is 
 a question whether the verses that follow (16-21) are part 
 of that conversation, and therefore ipsissima verba Domini, 
 or a monologue of the evangelist. For the homiletical treat- 
 ment of the text, the question is of no importance; for, in 
 the higher sense, the words of the evangelist are also words 
 of the Lord Himself. The first verse of the text is so 
 comprehensive, and so well known, that it seems not neces- 
 sary to make further comment on it here. But it may not 
 be out of place to point to the close connection of this 
 verse with the verses that follow. Faith in Jesus, the only 
 begotten Son of God, is the door to eternal life. Eternal 
 life is not only the believer’s hope, but his present possession. 
 On the other hand, unbelief leads to condemnation; in fact, 
 it is condemnation already, because he who does not believe 
 
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 82 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 iF F 
 has shut the only door that leads into light and life: he 
 remains in darkness. Christ is the light of the world; He 
 came to illuminate the darkness; but “men loved darkness 
 rather than light, because their deeds were evil” (cf. 1:5). 
 
THE FESTIVAL OF THE HOLY TRINITY 
 Epistle. Romans 11: 33-36 
 
 The Festival of the Holy Trinity marks the end of the 
 first half of the Church Year. If we look back upon the 
 way that is behind us, we may well sing a song of praise 
 to the glory of the Triune God, Father, Son and Holy 
 Ghost, for His wonderful works. Such a song of praise, 
 a solemn doxology, we have before us in the Epistle for 
 this day. It is the Apostle’s response to God’s plan of 
 redemption and salvation, both with regard to Jews and 
 Gentiles, as that plan has been unfolded by him to his readers 
 in the preceding chapters of his letter. It is a hymn of 
 praise to the glory of the Triune God, of whom and through 
 whom and to whom are all things. 
 
 The Epistle rings with a clear Trinitarian note. But we 
 must not overlook the fact that it is not the immanent Trin- 
 ity, the mystery of the mutual relationship of the three per- 
 sons to each other and to the one divine substance, upon 
 which the Apostle meditates. It is the Triune God in His 
 revelation to us, to whom he sings his song of praise. This 
 indicates how our text must be treated. The Triune God 
 as the God of our salvation is beginning, middle and end 
 of all things. He has created us; He has redeemed us; He 
 has sanctified us, and will also finish His work. From Him 
 we come! in Him we live and move and have our being; 
 to Him we go; so that He is all in all. We may recall, 
 in this connection, Augustine’s beautiful words: Tu nos 
 creastt ad te, Domine; et cor nostrum inquietum est, donec 
 requiescat in te. 
 
 Gospel. John 3:1-15 
 
 The Gospel for Trinity Sunday is one of the most beau- 
 tiful, but also one of the most profound and difficult, Scrip- 
 ture lessons. There are many roads that may take the trav- 
 eler to Rome, and there are many ways in which this Gospel 
 
 83 
 
84 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 may be treated. But the principal difficulty is to find a way 
 that leads into the very heart of our Gospel. We have a 
 conversation before us, and a conversation usually follows 
 the laws of psychology. If we take this hint, we shall find 
 that the conversation reaches its climax in verse 15, and 
 is intended to convince Nicodemus that Jesus is the Saviour 
 for whom his heart, and the hearts of many in Israel, had 
 been longing. In the conversation itself, which gradually 
 leads up to this point, we may then notice three stages of 
 development, which are marked by three principal ideas: 
 (a) the Kingdom of God; (b) the Spirit of God; (c) the 
 Son of God. 
 
 (a) Nicodemus did not mention the Kingdom of God in 
 his confession. Yet, the answer of Jesus shows that the 
 thought of the Kingdom was uppermost in the heart of 
 Nicodemus. God’s Kingdom must come: is it already here? 
 Is Jesus the one who was sent to establish it? Jesus re- 
 plies: The Kingdom is here. But you will not see it unless 
 you are born again, unless you become a new man (xawy 
 xriow), The Kingdom is so near to Nicodemus, and yet 
 he is so far from it. (Verses 1-3.) 
 
 (b) What can Nicodemus do to be born again? How 
 can he become a new man? He can do nothing himself. 
 God must do it all. And God will do it by His Spirit. 
 The Spirit is the creative principle of all life: He makes 
 all things new; He alone can give a new heart. It is true, 
 He works in mysterious ways like the wind. But the new life 
 of the Spirit is already here: the Baptism of John is a sign 
 of it, and prepares for it. (Verses 4-8.) 
 
 (c) But “how can these things be?” To Nicodemus they 
 seem to be irrational, impossible. But he is known as “the 
 teacher of Israel” (0 dsddcxaXdos tod Icpayr). Does he not 
 know how the age of the Spirit is to come? Does he not 
 understand the Scriptures concerning the Messiah and his 
 work, from Moses who lifted up the brazen serpent in the 
 wilderness, to Isaiah with his picture of the Servant of the 
 Lord, the Son of Man, who is also the Son of God? (Verses 
 9-15.) 
 
FESTIVAL OF THE HOLY TRINITY 85 
 
 The last words of our Lord are prophetic: they were 
 intended for the future, and they have borne fruit (cf. 7: 50 
 and 19:39). But the way into the Kingdom is always the 
 same: Into the Kingdom of God by the Spirit of God; 
 to the Spirit of God through the Son of God. 
 
THE FIRST SUNDAY AFTER TRINITY 
 Epistle. 1 John 4: 16-21 
 
 The first words of our Epistle (“God is love’) are also 
 its keynote. We may say they give us the Christian defini- 
 tion of God. Yet, they are more than a mere definition: 
 they are the result of Christian experience, and that experi- 
 ence is the result of God’s revelation itself. If we con- 
 sider those words in the light of Christian experience, we 
 shall realize that they are also the keynote of a Christian 
 life; we shall understand what it means for a Christian to 
 confess: God is love. An analysis of our Epistle will show 
 that it means three things: (a) it means that we can love 
 God because He first loved us; (b) it means that we can 
 love God with a perfect love; (c) it means that we can love 
 God in those who are our brothers. 
 
 (a) The natural man cannot, and does not, love God. How 
 can he love God? He has never seen Him; he may even 
 doubt His existence. In fact, the natural man hates God: 
 he flees from Him. All this changes when we begin to 
 realize that God first loved us. Our love to God is then 
 simply the echo of God’s love to us. God has manifested 
 His love to us in Christ (cf. Rom. 5:8). 
 
 (b) There is no condemnation to them that are in Christ 
 Jesus (Rom. 8:1). This eliminates all fear of judgment 
 from our love. Our God is a consuming fire. But, if God 
 is for us, who is against us? If we are assured of His 
 forgiveness, we can love Him with a perfect love: we may 
 have boldness in the day of judgment. 
 
 (c) The object of our love is God Himself. But we 
 cannot see God. How can we prove that our love to Him is 
 sincere? We can prove it by loving those who are our 
 brothers because they are God’s children, 
 
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FIRST SUNDAY AFTER TRINITY 87 
 
 Gospel. Luke 16: 19-31 
 
 The parable of the rich man and Lazarus belongs to a 
 class of parables in which a lesson is taught in the form of a 
 story. The difficulties connected with the interpretation of 
 this parable have their source primarily in the fact that the 
 lesson of the parable is not clearly understood. In several 
 of our Lord’s parables, recorded in the Gospel of Luke, the 
 lesson is given in the form of a dialogue which concludes 
 the story. In the parable of the rich man and Lazarus, the 
 dialogue between the rich man and Abraham is by far the 
 most important part of the story, and it leads up to the 
 words: “They have Moses and the prophets; let them hear 
 them.” These words are emphatically repeated in the clos- 
 ing statement of the last verse: “If they hear not Moses 
 and the prophets, neither will they be persuaded, though one 
 rose from the dead.” 
 
 There can be no doubt, then, about the lesson of our 
 parable: it teaches us how to prepare ourselves for the life 
 to come. Three points may be noted in our text: (a) There 
 is a life a come; (b) the life to come is the result of the 
 present life; (c) our attitude to the Word of God in the 
 present life is the determining factor for the life to come. 
 
 (a) There is a life to come. “It is appointed unto men 
 once to die.”” Death ends the life of all—rich and poor alike. 
 But what after death? After death the day of judgment— 
 when the soul is confronted with her God. 
 
 (b) “Whatsoever a man soweth, that shall he also reap” 
 (cf. Gal. 6:7). This law of nature may also be applied 
 to the spiritual world. The rich man is reaping what he has 
 sown; Lazarus also reaps what he has sown. Must we say, 
 then, that character and conduct determine our eternal des- 
 tiny? Ina way, they do. But character and conduct are 
 determined by an inner attitude of the soul. 
 
 (c) The inner attitude of our soul is determined by our 
 attitude to the Word of God: “They have Moses and the 
 prophets; let them hear them.” Translated into the language 
 of the New Testament, that means: We have Christ and 
 the Apostles, let us hear them. 
 
THE SECOND SUNDAY AFTER TRINITY 
 Episile. 1 john 8: 13-18 
 
 The particular message which this Epistle intends to bring 
 home to us is similar to the message of the Epistle for the 
 preceding Sunday. But there is also a difference. The 
 keynote of the Epistle for last Sunday is contained in the 
 words: “God is love.’ Our Epistle for this Sunday deals 
 primarily not with God’s love to us, or with our love to Him, 
 but with the sincerity and genuineness of our love. Is our 
 love sincere? Is it the real and genuine thing? The ques- 
 tion is important; for there can be no Christian life 
 without love. According to our text, we may subject the 
 genuineness of our love to a threefold test: (a) The hatred 
 of the world; (b) the supreme sacrifice of giving our own 
 life; (c) the practice of our love in the duties of every- 
 day life. 
 
 Gospel. Luke 14: 16-24 
 
 The parable of the Great Supper is like a beautiful picture 
 
 in a beautiful frame. But the beauty of the picture will 
 be fully appreciated only if it is looked upon from the right 
 point of view. In following these suggestions in the inter- 
 pretation of our parable, we may first consider the frame, 
 then the picture itself, finally the viewpoint. 
 - (a) Jesus is guest in the house of one of the chief 
 Pharisees on a Sabbath Day. The supper is given in His 
 honor. His parable of the Great Supper is a table talk. 
 It has reference to the Kingdom of God. But the whole 
 scene suggests to us the idea of the Kingdom as communion 
 with God through fellowship with Jesus. 
 
 (b) In the parable itself we notice: (1) the kindness of 
 the host who has prepared the supper, and sends out his 
 servants; (2) the attitude of the guests, who had been 
 invited, as contrasted with the kindness of the host; (3) the 
 
 88 
 
SECOND SUNDAY AFTER TRINITY 89 
 
 invitation to the poor, the maimed, the halt and the blind. 
 
 (c) We may take a twofold viewpoint of our parable: 
 (1) the historical viewpoint, referring this parable to Israel 
 and the Gentile world (cf. Rom. 9-11), and (2) the prac- 
 tical viewpoint, which applies the lesson of our parable to 
 ourselves. 
 
THE THIRD SUNDAY AFTER TRINITY 
 Episile. 1 Peter 5: 6-11 
 
 First Peter is one of the books of the New Testament in 
 which Luther found the marrow and heart of the Gospel. 
 It is a letter for the comfort and encouragement of Chris- 
 tians who were in suffering for Christ’s name and His 
 truth’s sake. Our Epistle is the concluding passage of the 
 
 entire letter: it sums up the preceding exhortations, and ends- 
 
 with a doxology. It may be divided into three sections: 
 Vv. 6-7; vv. 8-9; vv. 10-11. 
 
 (a) The first exhortation (“humble yourselves’) is closely 
 connected with the preceding fifth verse: “God resisteth the 
 proud, and giveth grace to the humble.” Lack of humility 
 
 had been one of Peter’s own chief troubles. His words here © 
 
 have reference to his own experience, when the Lord washed 
 His disciples’ feet (cf. John 13:1-17), and told them: “I 
 have given you an example, that ye should do as I have done 
 to you” (cf. also the significant expression in the preceding 
 fifth verse: “Gird yourselves with humility, to serve one 
 another’). Humility is the proper attitude of the Christian, 
 especially in times of suffering; it is the result of an implicit 
 faith in God’s loving care (v. 7). 
 
 (b) Times of suffering are also times of temptation. 
 Therefore, we must be constantly on our guard, that our 
 adversary may not, in an unguarded moment, overpower us. 
 Spiritual soberness and watchfulness are the best weapons 
 of our defence. The Apostle refers again to his own experi- 
 ence: his words remind us of the words of the Lord in 
 Gethsemane: “Watch and pray, that ye enter not into temp- 
 tation” (cf. Mark 14: 37-41). 
 
 (c) The concluding words of the Apostle (vv. 10 and 11) 
 are more than a pious wish: they are intended to assure the 
 readers of God’s faithfulness. He has called them unto His 
 eternal glory. He will also perfect, establish and strengthen 
 
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THIRD SUNDAY AFTER TRINITY 91 
 
 them. All they have to do is to trust in God’s gracious 
 promises. 
 Gospel. Luke 15: 1-10 
 
 Our Lord’s attitude to publicans and other notorious sin- 
 ners differed from the attitude of the Pharisees and scribes, 
 the representatives of the religious class in Israel. They 
 could not accuse Him of any wrongdoing and sin. But the 
 fact that he associated with people who were despised as 
 notorious sinners, was offensive to them, and called forth 
 their severe criticism and condemnation. ‘The three para- 
 bles recorded in Luke 15 were spoken by the Lord to justify 
 His own conduct: they set forth the reason for the Lord’s 
 attitude. The parable of the Lost Sheep is also given by 
 Matthew (cf. Matt. 18:12-14). The parable of the Lost 
 Piece of Silver is peculiar to Luke, but intimately connected 
 with the first parable, and doubtless refers to the same occa- 
 sion. The parable of the Prodigal Son illustrates the same 
 general truth as the first two parables, but may have been 
 spoken on a different occasion. Attempts have been made 
 to distinguish between the lessons taught in the first and 
 second parables. But these attempts belong to the realm 
 of allegorical interpretation. 
 
 In the homiletical treatment of our Gospel, it would be 
 proper to call attention to the Lord’s practice of associating 
 with sinners. His practice is illustrated and explained by 
 Him in these two parables. This would then lead to the 
 division: Jesus and the sinners: (a) He cares for them; 
 (b) He seeks them; (c) He saves them. 
 
THE FOURTH SUNDAY AFTER TRINITY 
 Epistle. Romans &: 18-23 
 
 The eighth chapter of Romans deals with the new life 
 of God’s children. It is one of the greatest chapters in 
 the entire letter, and it reaches its climax in the closing 
 song of triumph in verses 31-39. Our Epistle is taken from 
 this chapter, and it forms an integral part of it, although 
 it is rather unique and stands by itself. It is one of the 
 most beautiful and profound, but also one of the most difficult 
 lessons. It throws an entirely new light upon Paul’s per- 
 sonality. Rightly understood, we may say that it contains 
 Paul’s philosophy of nature. The great Apostle to the 
 Gentiles was a world-citizen. But he has also looked upon 
 the world of nature with a sympathetic eye. And this 
 passage may teach us how a Christian should look upon 
 God’s world of creation: (a) he sees all creation in the 
 bondage of corruption; (b) he hears in the voices of crea- 
 tion (in its present state) a sighing and groaning for redemp- 
 tion; (c) he believes in a new world, which shall participate 
 in the future glory of God’s children. 
 
 Gospel. Luke 6: 36-42 
 
 Our Gospel is taken from Luke’s field’s sermon, which 
 may be regarded as a shorter version of Matthew’s Sermon 
 on the Mount. It contains sayings of our Lord, which 
 remind us of a string of pearls. We see the pearls, and 
 we admire them. But where is the string, the golden thread, 
 by which they are held together? We may find this golden 
 thread in the saying of Jesus concerning the relation of 
 master and disciple: “The disciple is not above his master: 
 but every one that is perfect shall be as his master” (v. 40). 
 A study of our Gospel from this center may lead to the 
 following division: The Master and His disciples: (a) The 
 
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FOURTH SUNDAY AFTER TRINITY 93 
 
 words of the Master; (b) the example of the Master; (c) the 
 Master Himself. 
 
 (a) The words of the Master are words of practical wis- 
 dom for every man. Some persons think that similar words 
 were spoken by other great teachers and wise men. How- 
 ever that may be, the uniqueness of these words, their sin- 
 gularity lies in the fact that they are words of the Master: 
 His own words. In His words He reveals Himself to us. 
 Weare sitting at His feet, forgetful of everything else, eager 
 only to listen to Him, to learn from Him. What does He 
 tell us? Something infinitely great, but in the simplest 
 form: “Be merciful,” “judge not,” “forgive,” “give’; and 
 all these instructions are brought into relation with God, 
 so that we stand in God’s presence as He is teaching us: 
 Be merciful—as your Father also is merciful; judge not— 
 and ye shall not be judged; forgive—and ye shall be for- 
 given; give—and it shall be given unto you. We feel: 
 here is an authority before which we must bow down. 
 
 (b) But behind His words stands His own living example. 
 We may say it is impossible to live according to His instruc- 
 tions. We may begin to bargain and bring down His ideal 
 of life to our own level. Yet, He lived what He taught. 
 There is perfect harmony between His life and His teachings. 
 We consider His sayings in our Gospel, and compare with 
 them His own life and conduct, and we must say: Here is 
 a model teacher who teaches us not only by His words, but 
 also by His example. Therefore, let us follow Him, and 
 walk in His footsteps: Verba docent; exempla trahunt. 
 
 (c) The words of Jesus lead us to His living example. 
 His example leads us to Himself; it leads us to the ques- 
 tion: Who was Jesus? Was He simply a wise teacher, 
 or the perfect man? No; when we listen to the words of 
 the Master, we are confronted with the living Jesus who 
 wants to win our hearts. If He once has our hearts, He 
 becomes our Master, and we become His disciples, in the 
 truest sense. Then His words also will become spirit and 
 life. 
 
THE FIFTH SUNDAY AFTER TRINITY 
 Epistle. 1 Peter 3: 8-15 
 
 The First General Epistle of Peter has furnished no less 
 than six pericopes of the Church Year. As these lessons 
 are taken from different parts of the letter, it is necessary, 
 in each case, to study the context. We remember that First 
 Peter is a letter of comfort and encouragement (cf. 5:12). 
 In the general outline of the letter, we may distinguish 
 several groups of exhortations. Our Epistle comprises the 
 last section of the second group (2: 11—3:12), the theme 
 of which is contained in 2:13: “Submit yourselves to every 
 human ordinance for the Lord’s sake.” This general exhor- 
 tation is then applied to various human ordinances or insti- 
 tutions: (a) the civil government (2: 14-17); (b) the insti- 
 tution of slavery (2: 18-25); (c) the family (wives: 3: 1-6; 
 husbands: 3:7). These special instructions lead up to the 
 exhortations in our Epistle: In whatever vocation or station 
 of life we may be, we have all the same duties towards 
 each other. 
 
 The greater part of our Epistle is taken from Psalm 
 34: 13-17. The passage is not introduced as a quotation, 
 but forms the very center of the Apostle’s appeal. The first 
 words (“He that will love life and see good days”) sound 
 the keynote of the entire Epistle. The Stoics promised 
 their followers to teach them the true way of life. The 
 Apostle teaches us a better way. He shows us: (a) in what 
 the true way of life consists; (b) to what it leads. It 
 consists in being of one mind, compassionate, filled with 
 brotherly love, merciful, humble, peaceful. It leads to true 
 happiness (“good days”), a clean conscience (v. 13), a life 
 consecrated to the service of God (v. 15). 
 
 Gospel. Luke 5: 1-11 
 
 “The way of life” (cf. the Epistle) began for Peter when 
 he became a follower of Jesus. Our Gospel, which has a 
 94 
 
FIFTH SUNDAY AFTER TRINITY 95 
 
 peculiar charm, tells us of Peter’s experience by which he 
 became a follower of Jesus. The mere fact that Jesus Him- 
 self called Simon Peter, has also been recorded by Mark 
 and Matthew (cf. Mark 1:16-20; Matt. 4:18-22). But 
 Luke is the only evangelist who gives us the deeper, inner 
 motive that compelled Peter to follow Jesus, and become a 
 fisher of men. Peter’s experience was unique: he experi- 
 enced in the presence of Jesus the presence of the living God. 
 The first part of our Gospel (vv. 1-5) describes the way 
 that leads to his experience. The second part (vv. 6-11) 
 reveals the nature of his experience. 
 
 (a) Peter was no stranger to the Lord when the Lord 
 entered into his ship, and “prayed him that he would thrust 
 out a little from the land.’ In a sense, he was already 
 a disciple of Jesus (cf. John 1: 40-42). But, sitting at the 
 feet of the Master as He “taught the people out of the 
 ship,” his faith in the Lord increased to such a degree that 
 he set aside his own experience as a fisherman, and con- 
 fessed: “At Thy word I will let down the net.” We see, 
 it is the word that leads us to Jesus Himself. 
 
 (b) When Peter trusted in the word of the Lord, he 
 experienced something great and wonderful. What was it? 
 Our attention is called to the miraculous draught of fishes. 
 But this external miracle was accompanied by an experience 
 that belonged to Peter’s inner life. This is made clear by 
 Peter’s own words: “Depart from me; for I am a sinful 
 man, O Lord.” In the human person of Jesus, Peter experi- 
 enced the presence of the living God: (a) in His holiness; 
 (b) in His love (“Fear not; from henceforth thou shalt 
 catch men’), 
 
THE SIXTH SUNDAY AFTER TRINITY 
 Episile. Romans 6: 3-11 
 
 This lesson is of great doctrinal importance: it sets forth 
 the meaning and significance of Holy Baptism. But it 
 should not be overlooked that the Apostle’s aim, in remind- 
 ing his readers of their fundamental Christian experience, is 
 altogether practical. The entire sixth chapter of Romans 
 deals with the new life of the believer. The first two verses 
 are its keynote. Here the Apostle raises the question: “Shall 
 we continue in sin, that grace may abound?’ His answer 
 is an emphatic “No.” God’s grace in Christ is the source 
 of a new life. The believer has severed his connection 
 with his former life. He was baptized into Christ, and that 
 means, in the first place, a real union with the crucified 
 Christ who died for our sins, that henceforth we should not 
 serve sin, but consider ourselves dead to sin; but it means, 
 in the second place, also a real union with the living Christ 
 who was raised up from the dead by the glory of the Father, 
 that we likewise might serve God and walk in newness 
 of life. 
 
 The exegesis of the passage is somewhat difficult. But 
 the leading thought of the text is the believer’s union with 
 Christ, which frees him from all obligations to sin, and 
 results for him in a new life. This union is conceived by 
 the Apostle as a real life-union, which is established by 
 the believer’s baptism into the death of Christ. 
 
 If we include in our meditation the first two verses of the 
 chapter, and then treat the text in its wider scope, we may 
 take as our theme the Apostle’s answer to the question: 
 “Shall we continue in sin, that grace may abound?’ His 
 answer is: (a) We cannot, if we believe that Christ died 
 for our sins; (b) .ve cannot, if we believe that we died 
 with Christ; (c) we cannot, if we believe that we shall live 
 with Christ. 
 
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SIXTH SUNDAY AFTER TRINITY 97 
 
 Gospel. Matthew 5: 20-26 
 
 The term “righteousness” in the New Testament is essen- 
 tially a religious term: it denotes the right attitude of man 
 to his God. In the teachings of our Lord it is almost 
 synonymous with “religion,” or still better, “practice of 
 religion.” This is what Jesus means when He says: “Your 
 righteousness shall exceed the righteousness of the scribes 
 _and Pharisees.” And as we read His words in our Gospel, 
 we realize that His conception of religion differs materially 
 from that of the scribes and Pharisees. The scribes and 
 Pharisees were the most religious class of the people at the 
 time of our Lord. They were noted for their strict observ- 
 ance of the Mosaic law in all its parts. But they were also 
 self-righteous, and their observance of the law was a mere 
 external thing: they observed the letter of the law, but not 
 its spirit. Jesus teaches us that true righteousness is, first 
 of all, a matter of the heart and of the spirit: to be religious 
 means to be good, and we are not good if our heart is filled 
 with anger and wrath towards our brother. The attitude 
 to our fellow-man is, therefore, the test of our religion. 
 If we are on the way to God, we must first be reconciled 
 to our brother. In other words, Jesus knows no genuine 
 religion that is not, at the same time, also ethics. 
 
 But this is only the one side of our Lord’s idea of religion. 
 Indeed, to be religious means to be good, kind, forgiving, 
 forbearing. But Jesus does not stop there. He says: “First 
 be reconciled to thy brother,” but He continues, “And then 
 come and offer thy gift.” To be religious means to be 
 good, but to be good means to serve God. Or, if we want 
 to combine these two statements into one, we may say: To 
 be religious means to be good, and to do good, for the sake 
 of God who alone is good, 
 
THE SEVENTH SUNDAY AFTER TRINITY 
 Epistle. Romans 6; 19-23 
 
 The sixth chapter in Romans deals with the new life 
 of the believer (cf. the Epistle for the preceding Sunday). 
 It is, from beginning to end, an urgent appeal to the readers 
 to devote their lives to the service of the living God. In 
 its last analysis, that appeal is based upon Christ’s work 
 of redemption. If we are one with Christ, the fruit of 
 His redemption will be ours: we are no longer our own, 
 but belong to Him who died for us and was raised up from 
 the dead. Figuratively speaking, we have transferred our 
 allegiance from one master to another master: formerly we 
 were servants of sin, but now we are servants of righteous- 
 ness. The service of sin always ends in death: .sin pays to 
 its devotees their due reward, and that reward consists in 
 death; for sin and death are inseparably bound together. 
 On the other hand, the service of righteousness leads to eter- 
 nal life; for, as sin and death belong together, so righteous- 
 ness and life are likewise correlatives. There is this differ- 
 ence, however, that while death is the reward, or the wages, 
 of sin, eternal life is God’s free gift of grace. 
 
 The student may note that Paul’s figure, as verse 23 
 shows, is taken from the military life. The Greek word 
 oyrovua (Latin: stipendia) is a technical term, denoting 
 the soldier’s wages for his service. The word yadpiopa is 
 also used in a technical sense: it denotes, in the military lan- 
 guage, the extra gratification (Latin: donativum) which a 
 Roman general often paid his soldiers after a successful 
 warfare. 
 
 The meditation may lead to the following division: The 
 twofold service: (a) we are all servants; (b) we are either 
 servants of sin or else servants of righteousness; (c) the 
 wages of sin is death; the gift of God is eternal life, 
 
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SEVENTH SUNDAY AFTER TRINITY 99 
 
 Gospel. Mark 8:1-9 
 
 The disciples of Jesus have preserved to us the picture 
 of the Master in sketches from His life and ministry: either 
 important words which were spoken by Him on various occa- 
 sions, or single deeds of mercy. All His words, as well as 
 all His deeds, flow from the same source; they bear witness 
 to the fact that His entire ministry was a service of love, 
 a giving of Himself (cf. Matt. 20:28; Mark 10:45). 
 Therefore, wherever and whenever we see the Lord engaged 
 in His work, we look into His heart. His heart is also 
 revealed to us in this Gospel: (a) in His words; (b) in 
 His act of mercy. 
 
 (a) His words (“I have compassion on the multitude,” 
 etc.), which are addressed to His disciples, are significant. 
 It is not primarily the teacher who is speaking, nor the great 
 prophet, but the faithful and merciful high priest, who is 
 touched with the feeling of our infirmities (cf. Heb. 2: 171; 
 4:15f). He sees the multitude, and His heart is moved 
 with compassion: He feels with them, and for them; He 
 enters into their misery, their God-forsakenness, their sin; 
 He becomes their friend and brother. His words throw a 
 bright light upon His whole life and ministry. Out of His 
 heart rises a love that gives itself until the last drop of blood 
 is shed for us on the cross. | 
 
 (b) The heart of Jesus is so near to us in its genuine 
 human sympathy. But His sympathy is not human alone; 
 it is also divine. Human love and sympathy are powerless 
 in the face of misery and sin. The compassion of Jesus 
 overcomes all obstacles. But how does He help? He does 
 not create something out of nothing. He takes the seven 
 loaves that are there, and blesses them, so that they are 
 sufficient for the four thousand. He also calls upon His 
 disciples to assist Him; He pours His own love into their 
 hearts, and through them into the hearts of others. 
 
THE EIGHTH SUNDAY AFTER TRINITY 
 Epistle. Romans 8: 12-17 
 
 The lessons taken from the doctrinal part of the Epistle to 
 the Romans require close and careful study: they are not 
 what we might call “practical.” But those who are not afraid 
 to “dig deep” (cf. Luke 6:48) will be richly rewarded for 
 their toil and labor. This is true also of our text: it is 
 short, but exceedingly thoughtful. 
 
 The things of which the Apostle is speaking seem to be 
 far removed from the modern mind. Yet, they are essential 
 to a Christian life. They have reference to the Spirit of God 
 in His relation to the children of God. The discussion of 
 this subject takes up the greater part of the eighth chapter, 
 and our Epistle is only a part—though an important part— 
 of the Apostle’s discussion. The Apostle starts out by saying 
 that the believer is no longer under obligation to the flesh. 
 For, although the flesh is still active in the believer, his 
 life is not dominated by the flesh, but by the Spirit. It is 
 one of the marks of God’s children that they are led and 
 moved by the Spirit. The Spirit is already at work in them. 
 He assures them of their adoption, of their sonship(vloOecia), 
 Having the Spirit of God within them, they stand before 
 God as children stand before their father: not in fear of 
 Him, but in the full assurance of His love; and this new 
 relationship finds its natural expression in the Abba-prayer: 
 “Our Father who art in heaven” (v.15). The Spirit teaches 
 us to unite in this prayer as God’s children. Through word 
 and sacrament, as well as through the inner testimony in 
 our hearts, He makes us certain that we are the children 
 of God. This assurance is also the ground of our hope; 
 for, as the children of God we are also the heirs of God, 
 and joint-heirs with Christ. 
 
 Gospel. Matthew 7: 15-23 
 
 The Lord’s Sermon on the Mount begins with the beau- 
 tiful Beatitudes, but towards the end we find impressive 
 100 
 
EIGHTH SUNDAY AFTER TRINITY 101 
 
 words of earnest warning. Christians are in need of both: 
 “goodness and severity’ (Rom. 11:22). Our Gospel is 
 taken from the latter part of the Lord’s sermon, in which 
 the severity prevails. Here our Lord teaches us the meaning 
 of discipleship. 
 
 (a) If we want to be true disciples of Jesus, we must be- 
 ware of false prophets. What are false prophets? They 
 are, first of all, false teachers. But the exclusive applica- 
 tion of the term “false prophets” to false teachers is too 
 narrow. ‘The words of Jesus: “By their fruits ye shall 
 know them,” leads us to the conclusion that false prophets 
 are persons who are insincere in their religious life and 
 convictions, persons who pretend to be what they are not. 
 True disciples of Jesus are thoroughly sincere and in earnest 
 about their religion: they practice what they teach; they 
 live what they believe. (Verses 15-20.) 
 
 (b) The next verses (21-22) seem to contain a prob- 
 lem. We heartily agree with the Lord when He says that 
 what counts is not mere profession of faith, but doing the 
 will of His Father (v. 21). What is meant by doing the 
 will of His Father? Verse 22 speaks not only of persons 
 who confess Him as their Lord, but also of persons who have 
 done “many wonderful works” in His name. Is that not 
 in accordance with the will of His Father? The problem 
 is solved in verse 23, especially in the words: “I never 
 knew you.” These words refer not to a theoretic knowl- 
 edge, but to a knowledge gained by experience and inti- 
 mate life-communion. True religion is life with God in 
 Christ. True disciples of Jesus are those who know Him, 
 and are known by Him. 
 
THE NINTH SUNDAY AFTER TRINITY 
 Epistle. I Corinthians 10: 6-13 
 
 Israel’s journey through the wilderness typifies the Chris- 
 tian’s journey through this life; Israel’s experience prefigures 
 our experience. This is the general thought of the passage 
 (10:1-13) of which our Epistle is a part (cf. for the 
 first half of this section the Epistle for Septuagesima Sun- 
 day). In the meditation the five verses preceding our text 
 must be included. 
 
 The first five verses of the chapter refer to the manifesta- 
 tions of the divine grace which the children of Israel re- 
 ceived on their journey through the wilderness. The passing 
 through the Red Sea is a type of Holy Baptism; the “spiritual 
 meat” and the “spiritual drink” prefigure the Lord’s Supper. 
 Nevertheless, although the children of Israel had been so 
 richly blessed, God was not well pleased with many of them: 
 for they were overthrown in the wilderness (v. 5). Here 
 our Epistle begins: Israel’s experience and example are a 
 warning to us. Our journey through this life is also beset 
 with many perils and temptations. These perils are (a) 
 not imaginary, but real. Worldliness, lust of the flesh, pride 
 of life, unbelief—all these things are just as real as they 
 were in the days of Israel. Furthermore, (b) these perils 
 and temptations cannot be avoided, but must be met. The 
 devil, the world and the flesh, are the enemies of our soul; 
 they follow us wherever we go. Yet, (c) although the perils 
 and temptations, to which we are exposed, are very real, and 
 very grave, they can be overcome. It'will not do to minimize 
 them, “lest we fall.” But, “God is faithful’: He will not 
 suffer us to be tempted above that we are able. Further- 
 more, we have a faithful and merciful high priest who “is 
 able to succor them that are tempted” (Heb. 2:18). 
 
 Gospel. Luke 16: 1-9 
 The parable of the Unjust Steward is not only a crux 
 interpretum, but also a crux praedicatorum. However, many 
 102 
 
NINTH SUNDAY AFTER TRINITY 103 
 
 of the difficulties, which the parable itself seems to present, 
 will disappear if we take into consideration the context. It 
 will then be found that the passage 16: 1-13 constitutes a 
 connected whole. The parables in chapter 15 are addressed 
 to the Pharisees (cf. 15: 1-3). The Pharisees are mentioned 
 again in 16:14. The intervening verses (16:1-13) are 
 introduced by Luke as words of the Lord, addressed to His 
 disciples. The «vpsos or “lord” who commended the unjust 
 steward, because he had done wisely (v. 8), is therefore 
 identical with the “rich man” in verse 1. In other words, 
 verse 8a still belongs to the parable, and does not express 
 the Lord’s own judgment on the action of the unjust stew- 
 ard. It also follows that the lesson of the parable is con- 
 tained not only in verse 8b, but also in verses 9-13. 
 
 The lesson of the parable is perfectly clear. The unjust 
 steward acted “wisely” in his own way, and also in the opin- 
 ion of his superior. God’s children know a better and higher 
 wisdom. They cannot serve two masters, but they are God’s 
 stewards in all things that pertain to this life. As stewards 
 they must be faithful (cf. verses 10-12; also 1 Cor. 4:2). 
 If they possess earthly goods (referred to as “the mammon 
 of unrighteousness” because of the many abuses connected 
 with it), they must use them to the glory of God whose 
 stewards they are. This is true wisdom. 
 
 If the Gospel is treated as here indicated, the meditation 
 will result in a sermon on Christian stewardship: (a) the 
 meaning of it; (b) the practice of it. 
 
THE TENTH SUNDAY AFTER TRINITY 
 Epistle. 1 Corinthians 12: 1-11 
 
 The twelfth chapter of First Corinthians deals with the 
 spiritual gifts, and their proper use, in the Corinthian 
 church. Our Epistle is the opening section of that chapter. 
 It gives us an opportunity to draw a picture of early Chris- 
 tian church life. To a certain extent, that is necessary if 
 the congregation is to understand what the Apostle wrote 
 to Christians who lived almost nineteen hundred years ago. 
 But a thorough study of the text will also convince us that 
 the differences between a church of the Apostolic age and 
 a present-day church are, after all, not as fundamental as - 
 some of us may think. The forms may have changed: the 
 essentials are the same. What are the essentials of a Chris- 
 tian congregation? Essential to a Christian congregation are, 
 according to our text, three things: (a) The Holy Spirit 
 and His work; (b) faith in Jesus the Lord, and confession 
 of that faith; (c) a diversity of gifts. 
 
 (a) It is significant that the Apostle traces all Christian 
 activities in the Corinthian church to one and the same 
 source, that he regards them as manifestations of the Holy 
 Spirit. This is essential. Christian life, in whatever way, 
 or in whatever direction, it may express itself, is always 
 spiritual life, and spiritual life is always created by the Holy 
 Spirit through word and sacrament (cf. Luther’s explanation 
 of the Third Article in his Small Catechism). 
 
 (b) The principal work of the Holy Spirit is faith in 
 Jesus as the Lord, and such faith at once expresses itself 
 in a common confession of faith (cf. especially verse 3: “No 
 man can say that Jesus is the Lord, but by the Holy Ghost”). 
 A Christian congregation is, therefore, always a congrega- 
 tion of believers and confessors. 
 
 (c) The unity of a congregation lies in its common faith 
 and confession. But that unity is a unity of divers gifts 
 
 104 
 
TENTH SUNDAY AFTER TRINITY 105 
 
 (v. 4), administrations (v. 5), and operations (v. 6). The 
 Church itself is a body with many members. But the body 
 functions through its members. The members must, there- 
 fore, cultivate the gifts, which they have received, for the 
 common good. 
 
 Gespel. Luke 19; 41-48 
 
 On this Sunday it was customary to read in the churches 
 the story of the destruction of Jerusalem. This explains 
 the choice of our Gospel, which otherwise would have its 
 proper place in the Lenten season. Verses 41-44 are peculiar 
 to Luke. Verses 45-48 have parallels in Matthew (21: 12-16) 
 and Mark (11:15-18). The whole passage is a most impres- 
 sive lesson, which calls our attention (a) to the tears of 
 the Lord, (b) to His words, (c) to His action. His tears 
 signify His deep emotion: “He beheld the city, and wept 
 over it” (é&avoev denotes loud weeping). His tears are 
 explained by His words, which testify to His undying love, 
 but are also words of true prophecy. His words are empha- 
 sized by His action. His tears, His words, and His action, 
 may be regarded as a mighty, final appeal to His people to 
 accept Him as their Saviour ere the day of grace is ended. 
 
THE ELEVENTH SUNDAY AFTER TRINITY 
 Epistle. 1 Corinthians 15: 1-10 
 
 This lesson is known to every student of the New Testa- 
 ment as one of the most important passages in Paul’s letters. 
 It sets forth not only Paul’s own conception of the Gospel 
 (vv. 1-2), but also the common faith of the Church before 
 him (cf. v. 3: “For I delivered unto you first of all that 
 which I also received”); in fact, the common faith of all 
 believers. What is the Gospel? According to Rom. 1:16 
 and 1 Cor. 1:18 and 2:4, the Gospel is “the power of God 
 unto salvation to every one that believeth.” Why is the Gos- 
 pel such a power? It is such a power because it is “the 
 word of the cross,” or in the words of our text, because 
 it has its center in the message, “that Christ died for our 
 sins according to the Scriptures” (v. 3). But Christ’s death 
 cannot be separated from His resurrection. If Christ had 
 not been raised from the dead, we would yet be in our sins 
 (cf. vv. 14-20). The resurrection of the crucified Saviour 
 on the third day is, therefore, the foundation upon which 
 the Gospel, the preaching of the Gospel, and our faith, must 
 rest. The historical fact of the Lord’s resurrection is firmly 
 established by many witnesses. In the list of witnesses, 
 which is given here, Paul includes himself as the last wit- 
 ness. He has in mind his experience near Damascus when 
 the Lord Jesus revealed Himself to him in His full heavenly 
 glory (cf. also his similar statement at the beginning of the 
 ninth chapter: “Have I not seen Jesus Christ our Lord?’). 
 In these last verses of our text, the tone of the Apostle is 
 especially warm as he refers to his own personal relation with 
 the glorified Lord. 
 
 It is no easy task to do full justice to such a comprehensive 
 and thoughtful text. If the entire Epistle is made the basis 
 of the sermon, the eleventh verse, which winds up the Apos- 
 tle’s argument, should be included in the meditation. The 
 
 106 
 
ELEVENTH SUNDAY AFTER TRINITY 107 
 
 principal thoughts of the text (a. the Gospel as the message 
 of salvation; b. the atoning death of Christ; c. the resurrec- 
 tion of Christ) may then be grouped under the general 
 theme: Foundations of Faith.—A comparison between Paul, 
 the greatest preacher of the Cross, and Isaiah, the greatest 
 evangelist and prophet of the Old Testament, may result (in 
 the light of Isa. 40:6) in another division of a similar nature: 
 What shall we preach? The answer would be: (a) We 
 preach the Gospel; (b) we preach Christ as the center of 
 the Gospel; (c) we are witnesses of the living Christ. 
 
 Gospel. Luke 18: 9-14 
 
 Our Gospel is a parable which illustrates, by a concrete 
 example, the fundamental truth expressed in the first Beati- 
 tude of the Lord’s Sermon on the Mount: “Blessed are the 
 poor in spirit, for theirs is the kingdom of heaven” (Matt. 
 5:3). The parable is closely related to the parable of the 
 widow and the unjust judge, by which it is preceded (Luke 
 18: 1-8), and it is also related to the parable of the im- 
 portunate friend (Luke 11:5-8). All three parables are 
 peculiar to Luke, and deal with the subject of prayer. 
 
 The lesson of the parable is already indicated in the intro- 
 ductory statement of the evangelist, that Jesus spoke this 
 parable “unto certain which trusted in themselves that they 
 were righteous, and despised others” (v. 9). Prayer is, 
 therefore, treated here not for its own sake, but as the most 
 direct expression of our attitude and relation to God. The 
 true spirit in which we must approach God, if we desire His 
 favor and blessing, is the spirit of the publican, who was 
 conscious of his own unworthiness, and simply asked for 
 God’s mercy. In the practical application, it must not be 
 forgotten that our plea for mercy is based upon the merits 
 of Christ. 
 
 If we bear in mind the purpose of the parable, we are 
 justified to express the principal thoughts of the parable in 
 the following outline: Man meeting his God: (a) Man on 
 the way to his God; (b) man in the presence of his God; 
 (c) man returning from his God. 
 
108 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 (a) “Two men went up into the temple to pray.” We 
 should not question their sincerity. Nor should we question 
 the fact that they are on the right way—the way that leads 
 them to God. There is the same desire in their hearts, the 
 same motive to seek the face of their God. The sanctuary 
 is the place where God has promised to reveal Himself 
 to His people, to assure them of His grace and mercy. 
 
 (b) Pharisee and publican stand in the presence of their 
 God. What is their attitude? Here we notice a fundamen- 
 tal difference between the two men. This difference is 
 already indicated in their external appearance: the Pharisee 
 standing in a prominent place; the publican standing “afar 
 off,” in a remote corner. But it is fully brought out in their 
 respective prayers. An analysis of the prayer of the Pharisee 
 shows that, although he is standing in the presence of his 
 God, he does not realize the holiness of God, nor does he 
 realize his own unworthiness; he is not conscious of his sin. 
 On the other hand, the publican’s supplication is a simple 
 touching plea for mercy. It is sometimes taken for granted 
 that the publican must have been guilty of some gross trans- 
 gression of God’s commandments. But we know nothing 
 about that. What we know is this, that the presence of God 
 brings him to a realization of his own unworthiness and 
 sin. 
 
 (c) If there is any doubt in our minds as to the proper 
 spirit and attitude in which we must approach our God, we 
 may listen to the words of the Lord in verse 14. This verse 
 pictures to us the two men as they are returning from the 
 temple to their respective homes. In a way, both are satis- 
 fied. But Jesus tells us that the publican alone received 
 God’s forgiveness, for which he had asked. 
 
THE TWELFTH SUNDAY AFTER TRINITY 
 Epistle. 2 Corinthians 3: 4-11 
 
 The first words of our Epistle (“And such trust have 
 we’) call our attention to the preceding verses. The “trust” 
 of which the Apostle speaks, refers to his confidence, that 
 he needs no letters of recommendation to, or from, the 
 Corinthians: “Ye are our epistle written in our hearts’ (v. 
 2), “an epistle of Christ ministered by us, written not with 
 ink, but with the Spirit of the living God” (v. 3). This 
 may sound like self-glorying. But our text explains in what 
 sense the Apostle wants us to understand his words. What- 
 ever ability ( ceavdérns) he may have as a minister of the 
 Gospel, comes of God: it is due to the fact that God has 
 given him such a glorious ministry ( dsaxovia). In order 
 to set forth the glory of his ministry, the Apostle then draws 
 a parallel between his own ministry and the ministry of 
 Moses. Both have something in common: else they could 
 not be compared. To both, a certain “glory” is attached. 
 (Note: The word dda always denotes the divine presence.) 
 But, while the ministry of Moses, through which the law 
 was received, was full of glory, the Gospel ministry is far 
 more glorious: it shines with a glory that will not pass away. 
 It is (a) a ministry that is based upon a new testament; it 
 is (b) a ministry of the spirit, not of the letter. 
 
 (a) The Gospel ministry is based upon a new testament 
 or a new covenant. It is significant that, while the Author- 
 ized Version has translated: “ministers of the new testa- 
 ment,” the original is without the article. The absence of 
 the article throws the emphasis upon the adjective “new” 
 (xatvy ), so that we might translate: “ministers, or servants, 
 of a testament ( d:aOj«n ) that is entirely new.’ The mean- 
 ing is perfectly clear: The Apostle contrasts Sinai and Gol- 
 gotha. He has in mind the words of Jesus: “This cup is 
 the new testament in (virtue of) My blood” (cf. 1 Cor. 
 
 109 
 
110 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 11:25). In other words, whatever glory our ministry pos- 
 sesses, comes down from the cross of Calvary. 
 
 (b) The Gospel ministry is a ministry of the spirit, not 
 of the letter: “for the letter killeth, but the spirit giveth 
 life” (v. 6). The words of the Apostle have often been 
 misinterpreted. But there can be no doubt about their true 
 meaning. The law of Moses was “engraven in stones,” but 
 it could not give a new heart; on the contrary, it resulted 
 for those who had transgressed the law, in condemnation 
 and death. The Gospel ministry gives the Spirit, and the 
 Spirit gives a new heart, and creates new life: “If any 
 man be in Christ, he is a new creature” (2 Cor. 5:17). 
 
 Gospel. Mark 7: 31-37 
 
 In the Epistle for the day, Paul glorifies his ministry. 
 Our Gospel brings before us a scene connected with our 
 Lord’s ministry; to be more definite: a scene relating to His 
 ministry of mercy. Our evangelists have recorded only a 
 limited number of His many deeds of mercy. But they have 
 been careful in their selection, and it is one of our tasks to 
 discover, if possible, the distinctive and characteristic fea- 
 tures of each individual case. This task is comparatively 
 easy with regard to the story related in our Gospel. 
 
 The man whom Jesus healed was deaf, and also had an 
 impediment in his speech. There is no reason to doubt 
 that Jesus healed other persons who were afflicted in a sim- 
 ilar way. But Mark’s graphic story of the healing of this 
 man is distinguished by three characteristic features. 
 
 In the first place, our attention is drawn to the tender, 
 affectionate, individual care of the Lord in dealing with this 
 man. He took him aside; He put His fingers into his ears, 
 and touched his tongue; He looked up to heaven, and sighed. 
 We may ask: Why did Jesus do all these things? The 
 answer is: They are intended to awaken in this man the 
 desire to be helped by the Lord; they are to prepare him 
 for the word by which his ears were opened and the string 
 of his tongue was loosed. | 
 
 The second characteristic feature of our story is the 
 
TWELFTH SUNDAY AFTER TRINITY 111 
 
 \ 
 
 word “Ephphatha.”’ How strange that this single word, 
 which means “Be opened,” should have been preserved to 
 us in the original Aramaic, the mother-tongue of our Lord! 
 The reason is, it was the first word which that poor man 
 distinctly heard and understood, the first sound that reached 
 not only his ears, but reached down into his heart, and 
 opened to him a new world. 
 
 Finally, we notice in our Gospel as the third character- 
 istic feature the fact that the people, in spite of the Lord’s 
 instructions, not to tell any one, published His deed, saying: 
 “He hath done ail things well.” 
 
 The three characteristic features of our story give us a 
 new picture of our Lord: Jesus our physician who (a) draws 
 us to Himself, (b) opens our hearts, (c) opens our lips. 
 
THE THIRTEENTH SUNDAY AFTER 
 TRINITY 
 
 Epistle. Galatians 3: 15-22 
 
 The issue discussed by Paul in this passage was of great 
 importance to the Galatian Christians. To understand the 
 issue fully, one should read the entire Epistle to the Gala- 
 tians. Even then, it is difficult to make plain to present- 
 day Christians the nature and fundamental significance of 
 the issue involved. The Apostle speaks of the place which 
 the Law had in God’s plan of salvation. God’s plan of sal- 
 vation was realized in Christ. If Christ is our only Saviour 
 and Redeemer, the question arises: Is faith in Christ suff- 
 cient for our salvation? The Judaizers, who were Paul’s 
 opponents in the churches of Galatia, said: Faith in Christ 
 is not sufficient for our salvation, but faith in Christ and 
 observance of the Law, to which Christians must obligate 
 themselves by submitting to the Old Testament rite of cir- 
 cumcision. The entire Epistle to the Galatians is directed 
 against that fundamental error. 
 
 Our lesson contains one of the Apostle’s arguments. It 
 discusses the relation of the Law of Moses to God’s promise 
 of salvation. The Law is God’s gift; it expresses God’s holy 
 will, But the Law cannot set aside, or annul, God’s promise 
 of salvation. The promise of salvation was given to Abra- 
 ham long before the Law was promulgated. This promise 
 must be fulfilled. It may be compared to a testament (not 
 “covenant,” v. 15), signed and sealed by the testator, and 
 therefore valid until it is executed. Christ is the executor 
 of God’s testament; for He is the One in whom, and through 
 whom, God’s promise of salvation has been fulfilled. The 
 Law was made necessary by the transgressions, but it has 
 only a temporary and provisional place. It is also inferior 
 to the Promise in another respect: the Promise was given 
 by God Himself; the Law was “ordained by angels in the 
 
 112 
 
THIRTEENTH SUNDAY AFTER TRINITY 113 
 
 hand of a mediator” (peocirns). Finally, there is no law 
 that can give life. 
 
 If we leave aside the historical conditions that are lying 
 back of the Apostle’s argument, the principal thoughts of the 
 text may be summed up in the following outline: God’s 
 promise of salvation: (a) Given to the Fathers; (b) fulfilled 
 in Christ; (c) meant for the believers. 
 
 (The exegetical difficulties connected with v. 20 will be 
 solved if the term “mediator” is taken in the sense of “rep- 
 resentative,’ referring to Moses and the angels.) 
 
 Gospel. Luke 10: 23-37 
 
 The parable of the Good Samaritan, which forms the main 
 part of our Gospel, is peculiar to Luke, and belongs to the 
 same general class of parables of which Luke has quite a 
 number : parables that illustrate an important truth by a con- 
 crete example in the form of a story. (Other parables 
 belonging to this class are: The Pharisee and Publican; 
 the Rich Fool; Dives and Lazarus.) The parable itself, 
 however, is linked to the story of a “certain lawyer” 
 ( voyixds : one learned in the law of Moses), who ap- 
 proached Jesus with a question (cf. also Matt. 22: 34-40, 
 and Mark 12:28-34). A third feature of our Gospel is 
 the introductory beatitude (vv. 23-24), which has no con- 
 nection with the parable, but belongs to the preceding sec- 
 tion (10:21-22). We may take up the study of our Gos- 
 pel in the order just indicated: (a) The parable; (b) its 
 framework; (c) the introductory beatitude. 
 
 (a) The parable of the Good Samaritan, unlike other 
 parables, is noted for its local coloring: it tells of a man 
 (a Jew) who went down from Jerusalem to Jericho, and 
 fell among thieves. The priest and Levite were returning 
 from their temple duty to their homes; their sacred calling 
 should have made it the most natural thing for them to 
 practice their religion when such an opportunity presented 
 itself. The religion of the Samaritan was not without faults 
 and defects. Yet his action proves that he understands the 
 great commandment: Love thy neighbor as thyself. He 
 
114 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 is really the “good” Samaritan, not because he is a Samari- 
 tan, but because he has acted in conformity with the will 
 of God: “Blessed are the merciful.” 
 
 (b) The lesson of the parable is applied to an indi- 
 vidual case. The lawyer had approached Jesus with an 
 academic question. Jesus turns that academic question into 
 a personal question: We note the question of the lawyer in 
 v. 29: “Who is my neighbor?” and the answer of Jesus in 
 v. 36 (in the form of a question): “Which now of. these 
 three, thinkest thou, was neighbor unto him that fell among 
 the thieves ?” 
 
 (c) The introductory beatitude must be explained in the 
 light of the prayer and monologue in verses 21 and 22. 
 The disciples are called blessed because they live in the 
 Messianic time, and are privileged to see what kings and 
 prophets desired to see: the Messiah and His works. 
 
 It is significant that this beatitude has been taken over 
 into our Gospel, and thus has been linked to the story of 
 the Good Samaritan. What does that signify? It does 
 not signify that the parable of the Good Samaritan should 
 be treated allegorically. But it may indicate that our 
 Gospel, as a whole, can be treated in such a way that 
 Jesus Himself is seen to be the center of it. He zs the 
 center. We are sitting at the feet of the teacher as we 
 listen to His parable. We see in Him the pastor as we 
 notice how He deals with the lawyer. And we cannot think 
 of the Good Samaritan without thinking of Him as our 
 Saviour. ‘Truly: Blessed are the eyes which see the things 
 that we see! We see (a) a wonderful teacher, (b) a 
 model pastor, (c) a merciful Saviour, 
 
THE FOURTEENTH SUNDAY AFTER 
 TRINITY 
 
 Episile. Galatians 5: 16-24 
 
 The Apostle’s exhortations in our Epistle are introduced 
 by the statement: “This I say then” (Greek: Aéyw dé 
 What I mean is this). This statement refers to the pre- 
 ceding verses, in which the Apostle reminds the Galatians 
 that they were called to a life in freedom, but that this 
 freedom must not be interpreted as unrestrained liberty or 
 license; for, although Christians are no longer under the 
 law, they live in the Spirit, not in the flesh. Our Epistle 
 then sets forth what this life in the Spirit means. It is 
 toto coelo different from the life in the flesh; in fact, the 
 life in the Spirit and the life in the flesh are diametrically 
 opposed to each other, and in so far as the lusts of the 
 flesh are still active in the Christian, he can never be at 
 ‘peace with himself: “the flesh lusteth against the Spirit, 
 and the Spirit against the flesh.’ But the struggle with 
 himself, in which the Christian is engaged, is not a hope- 
 less struggle: by the power of the Holy Spirit, he can over- 
 come the lusts of the flesh; in fact, those that are Christ’s 
 have already crucified the flesh with its passions and lusts 
 (v. 24; cf. also Rom. 6:6 and 6:9). 
 
 If verses 13-15 are included in the meditation, the main 
 thoughts of the text may be summed up as follows: The 
 life in the Spirit; it is (a) not bondage, but freedom; it 
 is (b) not peace, but war; it is (c) not defeat, but victory. 
 
 Gospel. Luke 17: 11-19 
 
 Luke has recorded in his Gospel, which some one has 
 called the most beautiful book ever written, a number of 
 stories that deal with publicans, sinners and Samaritans, 
 and picture to us Jesus as the Saviour of all men. They 
 remind us of the fact that Luke himself was a pupil of 
 
 115 
 
116 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 Paul, and had the same conception of the universality of 
 God’s grace, as the great apostle to the Gentiles. Most of 
 those stories are found in the large “Samaritan’’ section 
 of Luke’s Gospel (9:51—18:30). The story recorded in 
 the Gospel for this Sunday belongs to that section, and its 
 central figure is a Samaritan. He is not the “good” Samari- 
 tan; but we may cail him the grateful Samaritan. 
 
 This Samaritan was one of a group of ten lepers whom 
 the Lord healed when they implored Him to have mercy on 
 them. He glorified God, and showed his gratitude to the 
 Lord by returning to Him, falling at His feet, and thanking 
 Him. Jesus was grieved and pained that none of the others 
 returned. He expressed His disappointment. But He did 
 more. In dismissing the grateful Samaritan, He spoke to 
 him a word that throws an important light upon our entire 
 Gospel; He said to him: “Thy faith hath made thee whole” 
 () mwiotts cov céowxdy ce). It is a word full of mean- 
 ing, for the Samaritan as well as for us. It is, first of 
 all, a word of appreciation: Jesus came to seek faith (Luke 
 18:8); here He found it. But we may question whether 
 the Samaritan knew that his faith had made him whole. 
 The word of Jesus opened his eyes: he saw a great light; 
 he was introduced into a new world—the world of unseen 
 realities, to which faith is the door. The word of Jesus 
 is a word of appreciation; but is it also a word of won- 
 derful promise, 
 
THE FIFTEENTH SUNDAY AFTER 
 TRINITY 
 
 Epistle. Galatians 5: 25—6: 10 
 
 The Epistle for this Sunday is closely connected with that 
 for the preceding Sunday; in fact, it is its continuation, and 
 therefore similar in its general character and thought. But 
 there is also a difference, which is already indicated by the 
 different words used at the beginning of each Epistle. 
 Our English Bible has translated in both cases: “Walk in 
 the Spirit” (cf. verse 16 and verse 25). But the original 
 text has two different words for “walk’’: in verse 16 the 
 word zrepiuratéw, in verse 25 the word etrovyéw, The word 
 mepiTate® is very common and refers, in the metaphorical 
 sense, to the moral and religious life in general. The word 
 oroyeo means: I walk in a straight line, in rank and 
 file. Used in the metaphorical sense, it lays the emphasis 
 upon our attitude to our fellow-Christians. 
 
 Our Epistle teaches us that, in leading a life of the 
 Spirit, we must be guided in our attitude to our fellow- 
 Christians by three things: (a) A spirit of meekness and 
 humility; (b) a spirit of brotherly love; (c) the example 
 of Christ. The first two points are clearly brought out in 
 the text. The third point may seem to be not so clear. But it 
 is in harmony with the general tone and spirit of our 
 Epistle; it is underlying the other two points; and it is 
 implied in the reference to “the law of Christ’ in verse 2. 
 The entire Epistle is a most fruitful text, and unusually 
 rich in practical instructions. 
 
 Gospel. Matthew 6: 24-34 
 
 There are few lessons that will appeal more directly to 
 the congregation, as well as to the pastor, than this beau- 
 tiful Gospel, which has been taken from the Lord’s Sermon 
 
 117 
 
118 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 on the Mount. The student may be tempted to use only a 
 few verses as his text, and inasmuch as the lesson is rather 
 long and composed of several groups of the Lord’s sayings, 
 this seems to be perfectly proper. However, the prevailing 
 tendency, to select short texts, and preach on them without 
 taking into consideration the context, is not to be encouraged. 
 And if we study our Gospel as a whole, we get the im- ~ 
 pression that it is, after all, a complete unit; in fact, we 
 may say that even the preceding verses (19-23) are inti- 
 mately related to it. Nevertheless, the beginner may have 
 a little difficulty to find the central thought of the text. 
 There can be no doubt that the Lord speaks of the ideal 
 life of His disciples. But what is the nature of such a 
 life? Verse 22 may give us a clue; it reads: “The light 
 of the body is the eye: if therefore thine eye be single 
 (amos), thy whole body shall be full of light.” This 
 idea of singleness runs through our entire Gospel: (a) we 
 must serve a single master (v. 24); (b) our hearts must 
 be free from worldly cares and anxieties (verses 25, 27, 31), 
 or in other words, we must trust in our heavenly Father 
 with a single heart; (c) finally, we must aim at, and strive 
 for, a single goal (v. 33: “Seek ye first the kingdom of 
 God”). 
 
THE SIXTEENTH SUNDAY AFTER 
 TRINITY 
 
 Epistle. Ephesians 3: 13-21 
 
 The Epistle to the Ephesians was written by. Paul while 
 he was a prisoner (cf. v. 13). The student of the New 
 Testament also remembers that it is a circular letter, which 
 was originally addressed not to an individual church, but 
 to a group of churches. The letter is of great doctrinal 
 importance, particularly with regard to the doctrine of the 
 Church. But the doctrinal sections of the letter are inter- 
 spersed with practical exhortations. The Epistle for this 
 Sunday is the concluding passage of the first half of the 
 letter. It is written in the spirit of prayer, and therefore 
 especially warm. It culminates in a solemn doxology (vv. 
 20-21). 
 
 Our Epistle is comparatively brief, but very thoughtful. 
 A careful study and meditation of the text will bring out 
 one central thought, which was in the Apostle’s mind when 
 he wrote this concluding passage. Verse 16 speaks of “the 
 inner man” (tov éow av@pwrov), and if we study our text 
 from this center, we shall find that it is the growth of 
 the inner man (or the inner life) which is the Apostle’s 
 chief concern. He calls our attention (a) to the source of 
 all life, and of all life-growth: the grace of the Triune 
 God (the Father with the riches of His glory; Christ dwell- 
 ing in our hearts; the Holy Spirit with His power). He 
 then (b) describes the nature of that growth: it is a growth 
 in all directions (faith, love, knowledge), and therefore a 
 normal natural growth. Finally (c) he shows us the pur- 
 pose and end of that growth: “rooted and grounded in 
 love” (v. 17), “filled with all the fullness of God” (v. 19); 
 last of all, the glory of God Himself (v. 21). 
 
 119 
 
120 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 Gospel. Luke 7: 11-17 . 
 
 The text of our Gospel does not present any difficulties. 
 The story of the raising of the widow’s son at Nain is 
 peculiar to Luke, and is told in Luke’s own inimitable style. 
 Two features stand out most prominently, and attract our 
 attention: (a)The Lord’s deep compassion with the grief- 
 stricken mother; (b) His almighty word by which the 
 young man is called into life, and given back to his mother. 
 Several minor features may also be noted: for example, 
 the two processions meeting near the gate of the city, one 
 headed by the prince of life, the other in charge of the 
 prince of death; the effect of the miracle upon the people 
 (vv. 16-17). 
 
 Critical and apologetic discussions of the story are out 
 of place in a sermon. It may be emphasized, however, that 
 the raising of this young man is one of the three instances 
 in which the Lord has demonstrated His supernatural power 
 over death. These instances gain a deeper meaning for 
 us in the light of the Lord’s own resurrection. If our 
 Gospel is treated in that light, the words of the Lord, 
 which were addressed to the son of the widow convey to 
 us a glorious promise. 
 
 The second beatitude in the Lord’s Sermon on the Mount 
 reads: “Blessed are they that mourn, for they shall be com- 
 forted.” Mourners are always with us. But Jesus, the 
 Prince of Life, is also present wherever king death has his 
 reign. The story of our Gospel is, therefore, deeply signifi- 
 cant; it pictures to us Christus consolator: (a) His words 
 of compassion; (b) His words of promise. 
 
THE SEVENTEENTH SUNDAY AFTER 
 TRINITY 
 
 Episile. Ephesians 4: 1-6 
 
 The Epistle for this Sunday is the opening section of 
 the second part of Paul’s Epistle to the Ephesians. While 
 the first part of Paul’s letter is chiefly doctrinal, the second 
 part is predominantly practical; but its practical instructions 
 and exhortations are of a more general nature than those 
 in other letters of Paul, and they are related to the central 
 thought and theme of the letter: The Church as the body of 
 Christ. In accordance with this central thought, the first 
 exhortation of our lesson (“Walk worthy of the vocation 
 wherewith ye are called’) is at once applied to the readers as 
 members of the Church. Humility, patience, forbearance, a 
 spirit of brotherly love and peace—these are the principal 
 Christian virtues which they must cultivate and exercise 
 in their relation to each other. In this way they will keep 
 the unity (évétTnTa: oneness) of the Spirit. This unity 
 the Triune God Himself has created: for there is (only) 
 one body, which is animated by the one Spirit who has 
 called each and all of them with the same call and to the 
 same hope; there is (only} one Lord, in whom they believe 
 and with whom they are one through Baptism; and there is 
 (only) one God, who, in Christ, is their Father, above all 
 and through all and in all. 
 
 The connecting link between the first half (vv. 1-3) and 
 the second half (vv. 4-6) of our Epistle, is the thought of 
 the unity of the Church. If that thought is made the theme, 
 we shall get a twofold division: (a) What we can do to 
 keep the unity; (b) what God has done to create it. 
 
 Gospel. Luke 14: 1-11 
 
 Historically, our Gospel is connected with the Gospel for 
 the second Sunday after Trinity: both have reference to 
 121 
 
122 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 the same occasion. The Lord has accepted an invitation 
 “to eat bread on the Sabbath Day” in the house of one 
 of the chief Pharisees. Verses 1-24 tell us what was said 
 and done by the Lord on that occasion. The supper was 
 given in His honor. But His presence is abundant reward 
 to the host who had invited Him. 
 
 The usual interpretation of our Gospel lays emphasis on 
 the true observance of the Sabbath. But this interpretation 
 does not bring out the “real significance of our Gospel. A 
 careful study of the text leads us to another line of thought. 
 In the first half of our Gospel, the Lord Himself chal- 
 lenges the Pharisees by asking them: “Is it lawful to heal 
 on the Sabbath day?’ After healing the man who had the 
 dropsy, He challenges them again by asking another ques- 
 tion. In both cases, they are silent. And their silence is 
 ominous: it betrays a guilty conscience; they must have felt 
 ashamed. In the second half of our Gospel, we have what 
 Luke terms a “parable.” This “parable” was occasioned 
 by the conduct of the guests. The Lord addresses His words 
 to those guests. But His words are more than a bit of 
 advice on social etiquette; they are a “parable,” and there- 
 fore signify the proper attitude of those who desire to be 
 guests at His great supper in the Kingdom of Heaven. 
 Again, the guests, in listening to the words of the Lord, 
 must have felt ashamed. The true significance of our Gospel, 
 therefore, lies in the fact that the presence of Jesus (a) 
 searches our hearts, and (b) humbles our pride. 
 
THE EIGHTEENTH SUNDAY AFTER 
 TRINITY 
 
 Episile. I Corinthians 1: 4-9 
 
 With a single exception (Galatians), Paul begins his letters 
 with an expression of his gratitude to God for the spiritual 
 blessings bestowed upon his readers. In First Corinthians 
 that expression of gratitude is particularly significant be- 
 cause it is at once followed by a discussion of very serious 
 faults and defects in the Corinthian Church. This con- 
 trast helps to bring out the nature of those spiritual bless- 
 ings with which the Church at Corinth had been endowed: 
 they are entirely objective, and refer to things that are 
 common to all Christians. 
 
 Paul mentions, first of all, the grace of God in Christ, 
 as the source of all other blessings. In the next place, he 
 speaks of gifts of grace (yapiouata), which have been 
 bestowed upon the readers through the preaching of the 
 Gospel (the testimony of Christ). Finally, he points to the 
 coming of the Lord Jesus Christ (His avocaduwWis), for 
 which they are waiting. 
 
 The three things which the Apostle mentions in our Epistle 
 belong also to us: (a) the grace of God in Christ; (b) the 
 testimony of Christ; (c) the inheritance in heaven. God’s 
 grace in Christ is like an open well of living water, from 
 which we may constantly draw. The testimony of Christ 
 (or the preaching of the Gospel) is the means by which 
 the grace of God is offered us, so that we may apprehend it. 
 As long as we have the Gospel with us, the unsearchable 
 riches of Christ are ours, and will manifest themselves in 
 spiritual gifts and blessings. But the greatest gift is still 
 before us: the revelation of our Lord Jesus Christ Himself 
 on the day of His “zapoucia.” 
 
 123 
 
124 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 Gospel. Matthew 22: 34-46 
 
 This Gospel is taken from the Lord’s disputations with 
 the Pharisees. It is the purpose of the Evangelist to show 
 his readers that the Lord is far superior to all the scribes 
 and Pharisees, that He is in every way their master. For 
 the practical treatment, however, this is of secondary impor- 
 tance. The real significance of our Gospel lies in the fact 
 that it gives us an opportunity to set forth the difference 
 between Law.and Gospel, and the Lord’s own relation to 
 both. 
 
 The Pharisees ask the Lord concerning the great com- 
 mandment in the Law. In His answer Jesus makes it 
 clear that there can be no doubt about “the first and great 
 commandment.” But then He adds significantly that there 
 is a second commandment of equal importance: “Love thy 
 neighbor as thyself.” Theoretically, the Pharisees would 
 agree with Him. But their attitude to Him proves that 
 they understand neither the first commandment nor the sec- 
 ond. It is not the theory that counts, but the practice. 
 
 But Jesus it not through with them. From the Law He 
 turns to the Gospel, or to the principal question connected 
 with the Gospel: “What think ye of Christ?’ In its form, 
 this is also, just as the first, a school-question. But there 
 can be no doubt that it is the Lord’s purpose to turn the 
 academic question into a personal question. They know of 
 His claim to be the Messiah. Now, then, if the Messiah 
 is not only David’s son, but also David’s lord, that is, the 
 son of God, they must make up their minds either to accept 
 Him or to reject Him. The Lord’s question is, therefore, 
 an appeal not only to their reason, but also to their con- 
 science. 
 
THE NINETEENTH SUNDAY AFTER 
 TRINITY 
 
 Epistle. Ephesians 4: 22-28 
 
 Our Epistle begins in the middle of a sentence. It 1s, 
 therefore, necessary to read the preceding verses in order 
 to get the full meaning of the text. It will then be found 
 that the first two verses of the Epistle belong to a paragraph 
 (vv. 17-24), in which the Apostle addresses himself to the 
 readers as former Gentiles, and admonishes them to abstain 
 from vices and sins that were characteristic of their past 
 life. The remaining verses of our text (vv. 25-28) then 
 specify some of the sins, especially those that were often 
 condoned by Gentile Christians: lack of truthfulness, wrath 
 and anger, dishonesty, indolence. 
 
 The exhortations of our Epistle are of such a nature 
 that we may apply them directly to ourselves. There is noth- 
 ing extraordinary, or heroic, about the Apostle’s exhorta- 
 tions ; on the contrary, they deal with everyday duties. But 
 is the way in which we perform the duties of everyday 
 life, after all, not the real test of our Christian faith? If 
 we want to sum up those duties, we may do so by making 
 use of the Apostle’s expressions: (a) “putting off the old 
 man,” (b) “putting on the new man.” 
 
 Gospel. Matthew 9: 1-8 
 
 The story of the healing of a paralytic in Capernaum 1s 
 recorded in our three Synoptic Gospels. A comparative 
 study of the three accounts shows that they go back to a 
 common source, which is preserved in the Gospel of Mark 
 in its most original form (cf. Mark 2:1-12; Luke 5: 17- 
 26). We may, therefore, conclude that the story itself 
 was included in the earliest records of the Lord’s ministry, 
 and that it was regarded as highly significant. The signifi- 
 cance of the story lies in the fact that we are face to face 
 
 125 
 
126 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 with the divine greatness of Jesus: God is present in Him, 
 and assures us through Him of His own forgiving love. 
 
 The divine greatness of the Lord is brought out in our 
 Gospel in a threefold way. We see it (a) in the power of 
 His personality: Jesus is the center of a great multitude; 
 they are drawn to Him; they have confidence in Him; they 
 believe in Him (cf. especially Mark’s account). We see it 
 (b) in the words that assure the paralytic of God’s forgive- 
 ness; His words reveal to us the real source of His power 
 over men: the Son of Man has “authority” (€€oveta) to 
 forgive sins; He acts in the name of God, and God is with 
 Him; He is one with God. We see it (c) in the words 
 by which the paralytic is restored to his health: the paralytic 
 believes in the power of Jesus to forgive sins; his faith in 
 the Lord is the source of a new life; this new life of the 
 soul extends also to the body; when Jesus tells him to arise, 
 he is able to walk and depart to his house. 
 
THE TWENTIETH SUNDAY AFTER 
 TRINITY 
 
 Epistle. Ephesians 5: 15-21 
 
 In tone and contents, this Epistle is similar to the Epistle 
 for the preceding Sunday. But there is also a difference. 
 The emphasis in our Epistle is placed upon our Christian 
 conduct with special reference to the world, and the time, 
 in which we live. In view of the fact that “the days are 
 evil,’ we are admonished to be careful in our life and walk. 
 The Authorized Version translates: “See then that ye walk 
 circumspectly.” But the adverb axpsSes properly belongs 
 to the preceding verb “see,” not to the following clause 
 (7s wepirateite). Moffat has, therefore, correctly trans- 
 lated: “Be strictly careful then about the life you lead.” 
 
 The most important advice with regard to our life and 
 walk is expressed in the words: “Redeeming the time.” The 
 word for “time” also denotes “opportunity” (apes). To 
 redeem the time means to make the most of it so that 
 we do not miss our opportunity. We make the most of it 
 (a) if we act wisely, not thoughtlessly ; the children of this 
 world may speak of the Christians as fools; in reality, 
 Christians are not fools, but thoughtful people, “under- 
 standing what the will of the Lord is.” We make the most 
 of it (b) if we use our time to cultivate and develop our 
 spiritual life, to the praise and glory of our God, and in 
 the service of our fellowmen (cf. also Col. 3: 16f). 
 
 Gospel. Matthew 22: 1-14 
 
 The parable of the Marriage Feast in the Gospel of Mat- 
 thew is similar to the parable of the Great Supper in the 
 Gospel of Luke (cf. the Gospel for the second Sunday 
 after Trinity). But there is a most remarkable difference 
 between the two accounts. In the first place, the parable in 
 
 127 
 
128 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 Matthew’s Gospel is entirely eschatological. In the second 
 place, verses 11-14 in Matthew’s Gospel, which speak of 
 the man who had no wedding garment, are omitted in Luke’s 
 version of the parable. In order to avoid repetition, and 
 also because verses 11-14 are the climax of the entire para- 
 ble in Matthew’s Gospel, it is advisable to make these verses 
 the basis of the sermon, using the first half of our Gospel 
 as the introduction. _ 
 
 The story of the man who had no wedding garment con- 
 tains a problem, which may be expressed in the two ques- 
 tions: (a) How did he get in? (b) Why was he cast out? 
 It would be wrong to say that he was an intruder, that he 
 had slipped in although he had no invitation. Such an inter- 
 pretation would be contrary to the preceding verses. The 
 man without the wedding garment had followed the invita- 
 tion of the servants. Yet, when the king came in and asked 
 him why he had no wedding garment on, he was speechless, 
 and his silence was evidently the sign of a guilty con- 
 science. This indicates the solution of the problem referred 
 to. His guilt consisted in having refused to accept the 
 wedding garment that was offered him by the servants at the 
 entrance to the banquet hall. The man in our parable 
 had accepted the call of the Gospel. But he was not really 
 Christ's own; he was not one of those “clothed with white 
 robes”; he was still living in his sins, 
 
 ~~ = 
 
THE TWENTY-FIRST SUNDAY AFTER 
 TRINITY 
 
 Epistle. Ephesians 6: 10-17 
 
 Our Epistle is the closing exhortation from Paul’s Epistle 
 to the Ephesians. It is a magnificent text, which has fre- 
 quently been treated in a series of sermons. Paul often uses 
 figures taken from the military life. His travels in all parts 
 of the Roman Empire gave him ample opportunity to ob- 
 serve the Roman soldiers, in their garrisons, in camp, or 
 on the march. Here he gives us a minute description of 
 the soldier’s equipment, and then applies this description to 
 the Christian. Briefly stated, he admonishes us to be brave 
 soldiers of Christ. 
 
 Paul does not underestimate the enemy: ‘““We wrestle not 
 against flesh and blood’; Satan himself, and his hosts, 
 are arrayed against us.. Yet, we have nothing to fear if the 
 Lord is on our side. Therefore he exhorts us (a) to be 
 “strong in the Lord, and in the power of His might.” The 
 Lord Himself will protect us. He is ready to furnish us 
 the weapons with which we can not only defend ourselves, 
 but also defeat the enemy. We must therefore (b) “put on 
 the whole armor of God”: the breastplate of righteousness, 
 the shield of faith, the helmet of salvation, the sword of 
 the Spirit. If we use these weapons, we shall be able (c) 
 to hold our ground, and stand firm in battle. 
 
 The meditation may result in the outline: “Onward, Chris- 
 tian soldiers: (a) be strong; (b) be ready; (c) be firm. 
 
 Gospel. John 4: 46-54 
 
 The Gospel of John deals with an early ministry of the 
 Lord in Judza, which is not recorded in the Synoptic Gos- 
 pels. This section of John’s Gospel (chapters 2-4) is intro- 
 duced by the Lord’s first “sign,” and it is concluded by His 
 
 129 
 
130 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 second sign: the healing of a nobleman’s son. The first 
 sign was a manifestation of His glory, with the result that 
 His disciples believed on Him (cf. the Gospel for the second 
 Sunday after Epiphany). ‘The second sign is also a mani- 
 festation of the Lord’s glory. But the characteristic fea- 
 ture in John’s account of that sign is the development of 
 faith. 
 
 The nobleman besought Jesus that He would come down 
 and heal his son who was at the point of death. In a way, 
 he believed in Jesus; but a faith based upon “signs and 
 wonders” (v. 48) is only the beginning of faith. However, 
 Jesus develops the faith of this man by telling him: “Go 
 thy way; thy son liveth.” He wants him to rely on the 
 word, and the word spoken by the Lord is not without 
 effect: it is a word of promise, and it fulfills its mission; 
 relying upon the promise of Jesus, the man goes his way. 
 This is the second stage in the development of his faith. 
 On the way he meets his servants who bring him the news 
 that his son lives, and when he learns from them the exact 
 hour at which his son began to amend, his faith reaches 
 its third stage: it is now a faith that is based upon personal 
 experience (v. 53)—We walk by faith, not by sight (2 Cor. 
 5:7). Buta life in faith is a growth “from faith to faith” 
 (Rom. 1:17). 
 
THE TWENTY-SECOND SUNDAY AFTER 
 TRINITY 
 
 Epistle. Philippians 1: 3-11 
 
 Philippians is Paul’s great letter of friendship. It is a 
 letter filled with joy and thanksgiving, and written in the 
 most affectionate style. The church at Philippi had been 
 founded by Paul, approximately in the year 49. The letter 
 to the Philippians was written about ten years later, at a time 
 when Paul was a prisoner in Rome. During those ten years, 
 the intimate relations existing between the Apostle and the 
 Philippians had never been interrupted, or even been dis- 
 turbed. From the very beginning, the Philippians had 
 shown a warm interest in Paul’s labors, as well as in his 
 personal welfare, and more than once had they sent him 
 a contribution for the furtherance of the Gospel, as well 
 as for his own personal comfort. All this is reflected in 
 our lesson, which forms the introductory section of his letter. 
 Even the expression: “your fellowship in the Gospel” (v. 5), 
 may possibly refer to the gift of money which the Philip- 
 pians had sent the Apostle, and by which his letter was 
 occasioned, for the Greek xoivwvia eis TO evaryyemov (v. 5) 
 has the double meaning of “sharing in the Gospel” and 
 “contribution for the furtherance of the Gospel.” 
 
 Our Epistle is, first of all, a warm expression of Paul’s 
 gratitude to God for what the Philippians have done for 
 him, and for what God has done for them. He assures the 
 readers of his personal love, as well as of his confidence, 
 that God will perform the good work which He has begun 
 in them. The central thought of the text may be found 
 in the expression “fellowship in the Gospel.” To Paul 
 this is the most precious thing in the world. Fellowship 
 in the Gospel is (a) the source of all his joy, and of his 
 heart’s gratitude. It is then (b) the bond of love between 
 him and his fellow-Christians. It is finally also (c) the 
 ground of his hope and confidence. 
 
 131 
 
132 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 Gospel. Matthew 18: 23-35 
 
 The parable of the Unmerciful Servant in Matthew 18 
 was occasioned by Peter’s question: “Lord, how oft shall 
 my brother sin against me, and I forgive him? till seven 
 times?” In His answer to Peter, Jesus made it clear that 
 the duty of forgiving is boundless. Then follows this 
 parable, which illustrates and explains what our Lord means. 
 In a wider sense, we may say, this parable is an illustra- 
 tion to the fifth petition of the Lord’s Prayer: “Forgive 
 us our trespasses, as we forgive those who trespass against 
 us.” 
 
 The lesson of the parable is so plain that very little 
 explanation is necessary. Three points should be noted: 
 (a) God’s boundless love in forgiving our sins; (b) grati- 
 tude to God as the source from which our forgiving love 
 must flow; (c) where such gratitude is not found and 
 practiced, there God will deal with us not according to His 
 mercy, but according to His justice. 
 
 To forgive those who trespass against us, is not only 
 a sacred duty, but also a blessed privilege. God forgives 
 
 all our sins unconditionally, for Christ’s sake. But if we © 
 
 do not show the same spirit of forgiveness, which He has 
 manifested to us, to our fellow-Christians, He will with- 
 draw His mercy from us. Therefore: “Blessed are the 
 merciful, for they shall receive mercy.” 
 
THE TWENTY-THIRD SUNDAY AFTER 
 TRINITY 
 
 Epistle. Philippians 3: 17-21 
 
 It is a question who the persons were against whom the 
 Apostle warns his readers in our Epistle. He writes with 
 much feeling, and he refers to them as “enemies of the 
 cross of Christ.” He has told the Philippians about them 
 quite often, but it seems that they had not yet made their 
 appearance in the Philippian church. It seems likely that 
 they were the same Judaizing opponents of the Apostle 
 who followed him everywhere, discredited his work and his 
 person, and had nearly succeeded in disrupting the churches 
 of Galatia (cf. especially Gal. 6:12ff). If this is correct, 
 then the “belly” and the “shame,” in which they glory, 
 may not refer to their immoral life, but to the circumcision 
 and the ceremonial laws of the Jews, which are also referred 
 to by the Apostle as “earthly things” (ta ériyea), 
 
 If we bear in mind that the last Sundays in the Church 
 Year are looking forward to the consummation of the 
 Christian life, we may find the center of our text in the 
 words: “Our conversation (oAérevpa: citizenship) is in 
 heaven.” If we realize this, we shall cultivate a heavenly 
 mind, which (a) is set upon heavenly things, which (b) 
 follows the example of godly men, and which (c) looks 
 for the Saviour, the Lord Jesus Christ. 
 
 Gospel. Matthew 22: 15-22 
 
 Pharisees and Herodians were bitter enemies. But toward 
 the end of our Lord’s ministry, they became allies, and 
 took counsel together “how they might entangle Him in 
 His talk.” They put a delicate and dangerous question to 
 the Lord: “Is it lawful to give tribute unto Cesar, or not?” 
 But they find their master. The Lord simply points to 
 
 133 
 
134 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 Cesar’s image and superscription on the coin which is handed 
 to Him. Then He says: “Render therefore unto Cesar 
 the things which are Czsar’s, and unto God the things that 
 are God’s.” 
 
 The statement of our Lord is commonly understood to 
 mean that the Lord wanted to show the different spheres 
 of State and Church, and consequently wanted to teach 
 that the Christian owes a duty to both. Jesus, in His 
 statement, doubtless recognizes the authority of the Roman 
 government. His words are the source of the famous 
 passage in Paul’s Epistle to the Romans (cf. Rom. 13:1-7). 
 But it must not be overlooked that the emphasis in the 
 Lord’s statement is entirely on the second half. What the 
 Lord wants to say is this: Give to Cesar the things which 
 are Cesar’s; but do not forget to give to God the things 
 that are God’s. Here again, as so often in His teachings, 
 the Lord turns a purely objective argument into an appeal 
 that strikes at the conscience of His hearers. 
 
THE TWENTY-FOURTH SUNDAY AFTER 
 TRINITY 
 
 Epistle. Colossians 1: 9-14 
 
 Paul’s Epistle to the Colossians is written in the spirit 
 of prayer and meditation: it is the Apostle’s letter on the 
 inner life. If this is kept in mind, the text will not be 
 as difficult as it seems to be at the first reading. What we 
 have before us is really an outpouring of the Apostle’s 
 heart, an expression of his prayer-life. All we have to do 
 is to translate the words of the Apostle into prayer-form; 
 then we shall be able to discern in them the clear outlines 
 of a prayer that is almost liturgical in its general character 
 so that we may call it a model “General Prayer.” 
 
 The contents of this Apostolic prayer on behalf of the 
 Colossians, and on our behalf, may be summed up in a 
 threefold division: (a) It reminds us of the Father’s mercy 
 and Christ’s redemption (vv. 12-14); (b) it calls upon 
 us to walk worthy of the Lord, and be fruitful in every 
 good work, increasing in the knowledge of God and in all 
 spiritual understanding; (c) it encourages us to look for- 
 ward with confidence and hope to the inheritance of the 
 saints in light—It may also be noted that the lesson strikes 
 the keynote of Christian hope, and is, therefore, in har- 
 mony with the closing season of the Church Year. 
 
 Gospel. Matthew 9: 18-26 
 
 Our Gospel brings before us a double scene, relating 
 to the Lord’s early healing ministry, and woven into one 
 story: the raising of Jairus’ daughter, and the healing of 
 a woman who had been ill for twelve years. The story 
 is found in the three Synoptic Gospels (cf. Mark 5: 22-43; 
 Luke 8:40-56). A comparative study of these accounts 
 leads to the conclusion that Matthew and Luke are dependent 
 
 135 
 
136 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 on Mark. Mark’s account is distinguished by its vivid 
 description: it is evidently based upon the earliest Apostolic 
 preaching, and shows traces of-a Petrine origin. 
 
 The homiletical treatment of the entire passage is diffi- 
 cult. It may, therefore, be advisable to divide the text into 
 its component parts, and then make the story of the raising 
 of Jairus’ daughter the basis of the sermon. The following 
 points may be noted: (a) The promptness with which 
 Jesus is ready to follow the ruler of the synagogue to his 
 house; (b) the words of Jesus: “The maid is not dead, 
 but sleepeth’; (c) His words (found not in Matthew, but 
 in Mark): “Tars@a xovp.” 
 
 The passage as a whole emphasizes the miraculous power 
 of the Lord. It was chosen as the Gospel for this Sunday 
 because of its relation to the doctrine of the resurrection. 
 
THE TWENTY-FIFTH SUNDAY AFTER 
 TRINITY 
 
 Epistle. 1 Thessalonians 4: 13-18 
 
 First and Second Thessalonians are probably the earliest 
 of Paul’s letters in the Canon of the New Testament. They 
 are typical letters, with all the inimitable charm and attrac- 
 tiveness of Paul’s wonderful personality. This is especially 
 true of First Thessalonians. The first three chapters of 
 this letter are chiefly personal. The last two chapters con- 
 tain practical exhortations for the instruction and comfort 
 of the Christians. We may divide those exhortations into 
 general and special exhortations. The chief special exhorta- 
 tion concerns the ultimate fate of those Christians in the 
 Thessalonian church who had fallen asleep. The Thessa- 
 lonian Christians were worried about them. To understand 
 the cause of their anxiety we must remember that the first 
 Christians lived in daily expectation of the Lord’s second 
 coming (His mwapovoia), Would those who had died not 
 miss something at the Lord’s coming? The Apostle bases 
 his instruction clearly upon the teachings of Jesus Himself. 
 There may be many things, with regard to the life after 
 death, which we do not know. But there is absolute cer- 
 ‘tainty with regard to those who have fallen asleep in Jesus, 
 and this certainty is the source of our consolation and 
 comfort in times of mourning. 
 
 What do we know about those who have died in the 
 Lord? The Apostle gives a threefold answer: (a) They 
 are asleep in Jesus; (b) they shall rise on the day of His 
 second coming; (c) they shall be with the Lord for ever. 
 
 Gospel. Matthew 24: 15-28 
 
 The eschatological discourses in Matthew 24 and 25 belong 
 to the most difficult portions of the Lord’s teachings. One 
 of the difficulties, by which the student 1s confronted, con- 
 
 137 
 
138 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 cerns the question whether the Lord is speaking of events 
 that have reference to the near future, the destruction of 
 Jerusalem, or of events that are connected with His second 
 coming and the end of all things. In our Gospel the Lord 
 clearly refers to the destruction of Jerusalem, and the events 
 leading up to it. But these events are also signs of the 
 end, just as the destruction of Jerusalem itself foreshadows 
 the final catastrophe. However, we must be careful in our 
 interpretation and application of the words of our Lord. 
 The words of our Lord are prophetic, and the Lord wants 
 us to read the signs of our own time in the light of the 
 prophetic word. But no prophecy is fully understood until 
 it is fulfilled. It is our duty to study the prophetic word 
 without becoming enthusiasts or fanatics. 
 
 The signs to which the Lord refers in our text are of a 
 threefold nature: (a) The “abomination of desolation” (cf. 
 Dan. 8:13; 9:27; 11:31; 12:11): the desecration of the 
 temple (idolatrous practices in the very place where God 
 is to be worshiped; cf. also 2 Thess. 2:3f); (b) great 
 tribulation, persecution and distress; (c) the appearance of 
 false prophets and false Christs. 
 
 >; Ss 
 
THE TWENTY-SIXTH SUNDAY AFTER 
 TRINITY 
 
 Epistle. _2 Peter 3: 3-14 
 
 The Epistle for this Sunday is taken from Second Peter 
 (cf. Epistle for Transfiguration). It deals with the second 
 coming of our Lord. The Apostle directs his remarks 
 against those skeptics and heretics that arose in the Church 
 toward the end of the Apostolic Age, and scoffed at the 
 idea of the Lord’s second coming. He replies to their objec- 
 tions, calls attention to similar conditions at Noah’s time, 
 refers to the Lord’s own word, that His day will come as a 
 thief in the night, and admonishes his readers to be diligent 
 that they may be found of Him in peace, without spot, and 
 blameless. 
 
 Three important things may be noted in the Apostle’s 
 discussion concerning the Lord’s Day (His wapovoia): (a) 
 The Day of the Lord will come surely; (b) the Day of the 
 Lord will come unexpectedly; (c) the Day of the Lord 
 will bé a day of judgment and of redemption. 
 
 Second Epistle. 2 Thessalonians 1: 3-10 
 
 The Common Service Book gives as the second Epistle 
 for this Sunday the opening section of Second Thessalonians. 
 There is a remarkable resemblance between this section 
 and the corresponding section in First Thessalonians. But 
 the passage in Second Thessalonians, besides expressing the 
 Apostle’s gratitude for the faith and love of the readers, 
 has a decidedly apocalyptic coloring: it draws a vivid picture 
 of the Lord’s glorious coming to judge the quick and the 
 dead. ! 
 
 Gospel. Matthew 25: 31-46 
 
 The Gospel of Matthew contains five large groups of the 
 Lord’s sayings, in all of which the Kingdom of Heaven is 
 139 
 
140 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 the central idea. (a) The righteousness of the Kingdom 
 (5-7); (b) its expansion (10); (c) its nature (13); (d) 
 its members (18); (e) its consummation (24-25). Our 
 impressive and beautiful Gospel for this Sunday is the con- 
 cluding section in the last of these five groups: it pictures 
 in vivid colors the final scene on the day of judgment. If 
 we compare this concluding section with the opening section 
 in the first group (the Beatitudes), we have before us two 
 samples of the Lord’s teachings, which have no equal any- 
 where. 
 
 For the practical treatment, the following points may be 
 noted: (a) The Son of Man (the Messiah-King) 1s sitting 
 upon the throne of His glory, surrounded by all the holy 
 angels, and also by those who are later (v. 40, and again 
 v. 46) referred to by Him as “these My brethren,” to mete 
 out the final judgment; (b) those who are gathered before 
 Flim, to receive from Him their reward, are designated as 
 “all nations” (sravra Ta &Ovm ) : these evidently do not include 
 the members of the Kingdom, referred to as “these My 
 brethren”; (c) before the judgment is pronounced a separa- 
 tion takes place between the “sheep” and the “goats,” the 
 righteous and the unrighteous; (d) the standard of judg- 
 ment is not repentance and faith (as in the case of the 
 believers), but the respective attitude of those two groups 
 to the great commandment of love, especially with regard 
 to those who are His brethren. 
 
 " 
 
THE TWENTY-SEVENTH SUNDAY AFTER 
 TRINITY 
 
 Epistle. I Thessalonians 5: 1-11 
 
 The Epistle for this last Sunday of the Church Year is 
 _ the direct continuation of the Epistle for the twenty-fifth 
 Sunday after Trinity: it has reference to the second coming 
 of our Lord, and the Apostle’s remarks on this point 
 are intended for the further instruction and comfort of the 
 Thessalonian Christians. The preceding passage deals with 
 the manner of His coming. In this passage the Apostle 
 discusses the time of His coming. At the outset, he refers 
 briefly to very definite instructions, which the Thessalonians 
 had received from him. ‘The contents of our Epistle make 
 it clear to us that those instructions were based upon the 
 teachings of the Lord Jesus Himself. He reminds them 
 especially of a saying of Jesus (Matt. 24: 42-44), that “the 
 day of the Lord cometh as a thief in the night.” It is, 
 therefore, idle speculation to ask when the Lord will come. 
 The important thing is that we are prepared for His coming. 
 
 Spiritual preparedness is the keynote of our text. We 
 know that the day of the Lord will come unexpectedly. It 
 therefore behooves us (a) to be sober and watchful, (b) to 
 walk as the children of the day, (c) to continue steadfast 
 in faith, love and hope, so that we may obtain salvation by 
 our Lord Jesus Christ, ‘“‘who died for us that, whether we 
 wake or sleep, we should live together with Him.’—It may 
 be noted that the Apostle’s exhortations in our Epistle are 
 similar to his exhortations in the Epistle for the first Sunday 
 in Advent. The Church’s message is essentially one: “I 
 am Alpha and Omega, the beginning and the ending, saith 
 the Lord, which is, and which was, and which is to come, 
 the Almighty” (Rev. 1:8). 
 
 Gospel. Matthew 25: 1-13 
 
 The parable of the Ten Virgins is peculiar to Matthew, 
 although Luke may have alluded to it in 13: 23-30. It 1s 
 141 
 
142 EPISTLES AND GOSPELS OF THE CHURCH YEAR 
 
 one of the most beautiful and instructive parables, but also 
 one that has been misinterpreted by commentators who are 
 devoted to the allegorizing method. 
 
 The Lord describes in vivid colors a popular scene: a 
 bridal procession. Ten maidens, friends of the bride, have 
 gone out to meet the bridegroom. In accordance with the 
 custom of the times, they carry lighted lamps in their hands. 
 At an appointed place they stop and wait for the bride- 
 groom. The bride is not mentioned: she is already in the 
 house where the wedding is to take place. The bridegroom 
 does not arrive at once; and as it is late in the evening, 
 “they all slumbered and slept.”’ At midnight there is a cry: 
 “Behold, the bridegroom cometh.” Then five of the virgins 
 notice that their lamps are about to go out: they have for- 
 gotten to fill their vessels with sufficient oil. Upon the 
 advice of the others, they hasten to the nearest dealer to 
 replenish their supply. But while they are away, the bride- 
 groom arrives. Later, when they knock at the door, they 
 are told that the bridegroom does not know them: they have 
 come too late. 
 
 The parable clearly teaches the lesson of preparedness, 
 nothing else. Moreover, the lesson is expressly stated in 
 verse 13: “Watch therefore, for ye know neither the day_ 
 nor the hour wherein the Son of man cometh.” Those who 
 expect to enter into the Kingdom of heaven must be ready 
 at any time. He who is not prepared, or only partly pre- 
 pared, may find himself excluded at the end, just as the 
 five virgins in the parable were excluded from the wedding 
 feast. 
 
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