We Pray:

Almighty and merciful God, by Your gift alone Your faithful people render true and laudable service. Help us steadfastly to live in this life according to Your promises and finally attain Your heavenly glory; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

We Hear God’s Word:

Introit: Psalm 70:1-2
Old Testament: Isaiah 29:17–24
Epistle: 2 Corinthians 3:4–11 or Romans 10:9–17
Gospel: Mark 7:31–37

We Meditate on God’s Word

A man who was deaf and therefore also had an impediment in his speech was brought to Jesus (Mark 7:31–37). In the same way, all are by nature deaf toward God and therefore also unable to confess the faith rightly. For “faith comes from hearing, and hearing through the word of Christ” (Rom. 10:9–17). Jesus put His fingers into the man’s ears, and He spat and touched His tongue. Even so in Holy Baptism, water sanctified by the words of Jesus’ mouth is applied to us; and the finger of God, that is, the life–giving Holy Spirit (2 Cor. 3:4–11) is put into our ears in the hearing of the baptismal Gospel. Jesus’ sighing “Ephphatha” opened the man’s ears, and his tongue was loosed to speak plainly as Isaiah prophesied of the Messiah, “In that day the deaf shall hear the words of a book” (Is. 29:18–24) So also, He who sighed and breathed His last on the cross for us has given us to hear and believe in Him and has opened our lips that our mouths may declare His praise.

Luther on the Gospel for Trinity 12

“Now you here observe the nature of faith which grows out of the Word. For the Word first sets forth to us the mercy and goodness of God; then faith causes us to cleave unto it with a firm confidence, and to obey the Word. For we are now conscious of this in our hearts, and are satisfied; for as soon as we believe, we are already with Christ in this inheritance, and are justified. In the third place, this Gospel lesson describes the works of love in this, that these people go and care for the poor man, just as Christ, without their merit, and without their doing, sends forth his Word, and spreads abroad his goodness and mercy. Thus as they have laid hold and drank from the fountain, they again flow forth freely, and also impart themselves to their neighbor freely and without any merit. Thus love should do its work, not as though it needs it, but devotes itself solely to the benefit of its neighbor, as Paul, among other things, speaks to the Corinthians about love, 1. Cor. 13:5: “Love seeketh not its own”; and to the Philippians he says, Phil. 2:4: `Not looking each of you to his own things, but each of you also to the things of others.”

Source: Volume IV:371-380 of The Sermons of Martin Luther, published by Baker Book House (Grand Rapids, MI, 1983). It was originally published in 1904 in English by Lutherans in All Lands (Minneapolis, MN)

Bach Cantatas for Trinity 12

Extant Bach Cantatas for this Sunday include BWV69a, 137, 35

Here is BWV 35, followed by a presentation of the Cantata

Great sermon by Pastor William Weedon for the festival of St. Mary, Mother of Lord.

Homily for St. Mary, Mother of Our Lord (2010)
from Weedon’s Blog by William Weedon

The artists get it right. When you see the Blessed Virgin holding her Child, you will notice that she tends to be looking either at Him or right at you, and with her hand she gestures toward Him. Mary is not about Mary. Mary is all about your Jesus.

And when the Lutheran Church puts into her calendar a day to commemorate the Mother of God, it is not in the spirit of Rome or of the East – a glorification of Mary that pushes beyond the bounds of Scripture, announcing the dogma of her bodily assumption into heaven and her enthronement at the right hand of her Son and her taking her place there to manage your prayer requests. Um, no.

As to whether or not Mary was bodily taken to heaven, we have to confess our ignorance. We don’t know. Scripture doesn’t tell us. Might be – we grant that that would be rather like her Son to do such a thing. But if He wanted us to know about raising his Mother from the dead, He’d have seen fit to have His apostles write it for us in the Sacred Scriptures. Alas, not a word. So as Lutherans, we’re content to confess: He has taken her to be with Him and that is all we need to know. That’s how Dr. Luther wisely dispatched that question. Not our business.

As to enthronement at the right hand of her Son, same story. May be. After all, St. Paul says that WE are enthroned with Him in the heavenly places. But it’s speculation not firm faith stuff. And as to her handling the prayer requests of all believers, well, there’s no promise of her doing any such thing in Scripture, and what would be the need for it? After all, we have revealed in Scripture that both the Eternal Son – the only Mediator between God and Man – and the Holy Spirit directly intercede for us. We readily grant that Mary prays along with the whole body of the Church triumphant for the good of the Church still on pilgrimage; it’s a reasonable assumption given the way the Church works and that heaven is the fulfillment of love, and we know from Scripture that the angels intercede for us. Our Confessions even point to 2 Maccabees where the long-dead Jeremiah was seen in a vision, praying for God’s people. But beyond that, we’re just not going to go.

So why this day as a festival in the Lutheran Church then, if we’re not all about glorifying the Blessed Virgin? Because we’re not about ignoring her either, or being afraid of her place in the Church and in the good news of our redemption. Today we remember what she herself sang, inspired by God the Holy Spirit, in her hymn of praise, the Magnificat. “For behold, from this day, all generations will call me blessed.”

We set aside this day not to magnify Mary, but to join Mary in magnifying the Lord and rejoicing with her in the Savior He showed Himself to be for her and for us. We set aside this day to extol the One – Holy is His name! – who has done great things for her, lowly though she was. We set aside this day to remember that in the fullness of time God sent forth His Son, born of a woman, born under the law, to redeem those who were under the law that we might receive adoption as sons. (Epistle)

So what’re the great things that the Mighty One has done for her? He looks on the humble estate of His servant. That is, He regards her with kindness and favor. He takes on flesh and blood from the likes of her in order to offer that flesh and blood back to His Father in perfect, unfailing obedience – even to death on a cross. That’s how He’s her Savior and yours too. He is the God who has mercy. The One who does not stand aloof from us in our humanity, in our messes, in our pain. He comes down to us. How far down? All the way down to being fetal matter in His mother’s womb, his tiny heart beating beneath her own, and being flesh and blood nailed for you to Calvary’s tree! The God who has mercy and remembers to keep His promises.

But note that His mercy is for the lowly, the weak, the despised, the hungry. Mercy isn’t wanted by those who are proud, strong, famous and full. They think there’s nothing more that they need. They can’t imagine going begging before God – praying, Kyrie eleison, Lord, have mercy.

But Mary’s not of that sort. And that’s a miracle right there. The Mother of God, you would think she’d give herself airs, wouldn’t you? I mean, wouldn’t YOU, if YOU were so chosen? But she remains a person who confesses herself of no-account, among the weak, the looked-down-on, and the hungering. Last year a friend asked me: “Why Mary? Why did He choose Mary and not some other?” I said: “I think it was because He knew that it wouldn’t destroy her.”

Rather than proud, she becomes a model of humility for us. We too have been blessed by her Son with blessings that could easily turn our heads. He has made us His sisters and brothers via the waters of Baptism. He has given the promise of sharing in His eternal Kingdom. We have a place set for us at the Table on the day of the Great Feast and receive into ourselves already now the guarantee of that in His body and blood. It would be exactly wrong for us to look at all the Lord’s blessings to us and conclude: “I must be something special then, mustn’t I?” Instead, with Mary we look at the huge size of the gift given and we shake our head in astonishment and awe that He would do that for the likes of us? The outrageous size of the gift given leads not to pride, but to humility and awe. Even to tears. We are so unworthy of such love – how could we ever deserve it? Never in a million years. Yet there it is.

Mary invites us today into such marveling. She would say to us: “He has loved you with a love everlasting, deep, divine. And so He took on flesh in me. That’s how He came to us who could not come to Him. He came to bring us mercy because He remembered His promise to Abraham. He came to pour out the blood that He took from me to blot out all this world’s sin. He came to offer His body to the Father so that we could have a way back home to the Father’s house. He came to pour out His Spirit into us so that we could be His temples. He came to take everything was ours by nature and give us everything that is His by grace. Who are we that He should love us so? But He has! He has! Let us glorify Him together, for He who is mighty has done great things for us all and holy is His name.”

“Hail, Mary, full of grace!” the angel cried. “The Lord is with you and blessed are you among women and blessed is the fruit of your womb, Jesus.” And she was troubled that the angel could say such things about her. That she should be so utterly given to and blessed by the Lord. For who was she? The Church joins the angel in calling Mary blessed and in praising God for what He gave us through her: the gift of her Son in whom we have redemption, and in whom, lowly though we are, we are made children and heirs of the Father to whom be all the glory with His Son and the Holy Spirit now and to the ages of ages. Amen.

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We pray:

Almighty God, You chose the Virgin Mary to be the mother of Your only Son. Grant that we, who are redeemed by His blood, may share with her in the glory of Your eternal kingdom; through Christ our Lord. Amen.

We meditate on the Scriptures:

Isaiah 61:7-11; Galatians 4:4-7; Luke 1:39-55

The honor paid to Mary, the virgin mother of Jesus Christ our Lord and God, goes back to the earliest days of the Church. Indeed, it goes back further, for even before the birth of her Son, Mary prophesied, “From this time forth, all generations shall call me blessed.”

The New Testament records several incidents from the life of the Virgin: her betrothal to Joseph, the Annunciation by the angel Gabriel that she was to bear the Messiah, her Visitation to Elizabeth the mother of John the Baptist, the Nativity of our Lord, the visits of the shepherds and the magi, the Presentation of the infant Jesus in the Temple at the age of forty days, the flight into Egypt, the Passover visit to the Temple when Jesus was twelve, [Matthew 1:16,18-25; 2; Luke 1:26-56; 2]; the wedding at Cana in Galilee and the performance of her Son’s first miracle at her intercession [John 2:1-11], the occasions when observers said, “How can this man be special? We know his family!” [Matthew 13:54-56 = Mark 6:1-3 = Luke 4:22; also John 6:42], an occasion when she came with others to see him while he was preaching [Matthew 12:46-50 = Mark 3:31-35 = Luke 8:19-21], her presence at the foot of the Cross, where Jesus commends her to the care of the Beloved Disciple [John 19:25-27], and her presence with the apostles in the upper room after the Ascension, waiting for the promised Spirit [Acts 1:14]. She is thus seen to be present at most of the chief events of her Son’s life.

Besides Jesus himself, only two humans are mentioned by name in the Creeds. One is Pontius Pilate, Roman procurator of Judea from 26 to 36 Ad. That Jesus was crucified by order of Pontius Pilate pins down the date of his death within a few years, and certifies that we are not talking, like the worshippers of Tammuz or Adonis, about a personification or symbol of the annual death and resurrection of the crops. His death is an event in history, something that really happened. The other name is that of Mary. The Creeds say that Christ was “born of the virgin Mary.” That is to say, they assert on the one hand that he was truly and fully human, born of a woman and not descended from the skies like an angel. On the other hand, by telling us that his mother was a virgin they exclude the theory that he was simply an ordinary man who was so virtuous that he eventually, at his baptism, became filled with the Spirit of God. His virgin birth attests to the fact that he was always more than merely human, always one whose presence among us was in itself a miracle, from the first moment of his earthly existence. In Mary, Virgin and Mother, God gives us a sign that Jesus is both truly God and truly Man.

Little is known of the life of the Virgin Mary except insofar as it intersects with the life of her Son, and there is an appropriateness in this. The Scriptures record her words to the angel Gabriel, to her kinswoman Elizabeth, to her Son on two occasions. But the only recorded saying of hers to what may be called ordinary, run-of-the-mill hearers is her instruction to the servants at the wedding feast, to whom she says simply, indicating her Son, “Whatever he says to you, do it.”

This we may take to be the summation of her message to the world. If we listen to her, she will tell us, “Listen to Him. Listen to my Son. Do what He tells you.” When we see her, we see her pointing to her Son. If our regard for the Blessed Virgin does not have the immediate effect of turning our attention from her to the One whom she carried in her womb for nine months and suckled at her breast, to the Incarnate God, the Word made flesh, then we may be sure that it is not the kind of regard that she seeks. A right regard for her will always direct us to Him Who found in her His first earthly dwelling-place.

Source

We pray:

We hear the Word of the Lord:
2 Samuel 22:26–34
1 Corinthians 10:6–13
Luke 16:1–9 (10–13)

We meditate on the Word of the Lord:
“The master commended the dishonest manager for his shrewdness” (Luke 16:1–9). The steward’s shrewdness is praiseworthy for two reasons. First, he knew the master would be merciful. He trusted that the master would honor the debts he forgave in the master’s name. In the same way, though we have squandered our heavenly Father’s possessions in selfishness and sin, Jesus is the Steward who has canceled our debt, knowing that His forgiveness will be honored by the Father because of the holy cross. Secondly, the steward was shrewd in using oil and wheat to provide for his earthly welfare. So also do these earthly elements aid us when pressed into heavenly use in the anointing of baptism and the wheat of the Lord’s Supper. Those who have the Sacraments will have an eternal home when their earthly home fails. These provide us aid in times of temptation (1 Cor. 10:6–13). For the Lord is our strength and a shield to all who trust in Him (2 Sam. 22:26–34).

Luther on the Gospel Reading:

You must hence remember that eternal life consists of two things, faith and what follows faith. If you go and believe and do good to your neighbor, everlasting life must follow, although you never think about it. Just as when you take a good drink, the taste will follow as soon as you drink, even though you do not seek it. So it is also with hell, the damned do not seek it, but it follows unsought and undesired, and he must inherit it whether he will or no. This St. Paul also says, I Thes. 2:15-16, of the persecutors of the Gospel: They “drove out us, and pleased not God, and are contrary to all men; forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always, but the wrath is come upon them to the uttermost.” As though he would say: They only persecute us to fill the measure of their sins and fairly to deserve hell, and ever urge their sins more and more until they become entirely hardened, and finally have no regard for either God or man.

16. Thus the Scriptures declare here, that we should do good, so that we may be saved; and this is not meant to say, that we must first earn salvation by our works, but that we must believe, and it will follow of itself. Therefore mark well, that you do not take what follows for what goes before, and keep yourself free from the merit of works. Should God give us heaven for our works? No, no, he has already given us heaven freely, out of mere mercy. Therefore give unto the poor, in order that the eternal tabernacles may follow, and not that you may merit them by your works.

17. Observe then that these passages are explained in two different ways. First, that a man should seek salvation by works, which is false. Second, as a consequence of faith, which is right. Therefore, you are not to seek heaven with any kind of works, but only to do the works freely, then the result, eternal life, will follow of itself without your seeking. For if I should see heaven standing open and could merit it by picking up a straw, I would not do it, lest I might say: Behold, I have earned it! No, no, not to my deservings, but to God be the glory, who has given me his Son to abolish sin and hell for me.

18. In the third place, you should faithfully hold fast to the following words: “That they may receive you into the eternal tabernacles.” Behold, they say, here it stands written that they receive us into heaven, how then can you say that we dare not place the saints as mediators before God, and that they cannot help us to heaven? Here observe, that we have but one Redeemer before God, and he is Christ. For thus St. Paul speaks, 1 Tim. 2:5: “For there is one God, one Mediator also between God and man, himself man, Christ Jesus.” Again, Christ himself in John 14:6 says: “I am the way, no man cometh unto the Father but by me.” Therefore we must not seek our consolation in any of the saints, but in Christ alone, through whose merits alone we and all Saints are saved. Therefore I will not give a penny for St. Peter’s merits, that he should help me. He cannot help himself, but whatever he has he has from God by faith in Christ. Now then, if he cannot help himself, how then can he do anything for me? Consequently I must have another, who is Christ, God and man in one.(From Luther’s Church Postil, text in public domain).

Bach Cantatas for the Ninth Sunday after Trinity
There are three extant cantatas for this Sunday, BWV 105, BWV 94 and BWV 168.

BWV 105 – “Herr, gehe nicht ins Gericht mit deinem Knecht”

We pray:
O God, whose never-failing providence orders all things both in heaven and earth, we humbly implore You to put away from us all hurtful things and to give us those things that are profitable for us; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

We hear the Word of the Lord:
Genesis 2:7–17
Romans 6:19–23
Mark 8:1–9

We meditate on the Word of the Lord:
In the Garden of Eden, our first parents received food freely from the gracious hand of God, apart from any burdensome work (Gen 2:7–17). But after the fall, food would be received only through toil and labor. The curse declared, “By the sweat of your face you shall eat bread, till you return to the ground . . .” (Gen. 3:19). In other words, “The wages of sin is death” (Rom 6:23). But into this wilderness world came Jesus the Messiah to restore creation. Having compassion on the weary multitudes, He renewed the bounty of Eden on the third day, freely granting an abundance of bread to the 4,000 (Mark 8:1–9). So also our Lord Jesus, having endured the burden of our sin, was raised on the third day to bring us back to Paradise. He now miraculously turns the bread of death into the Bread of Life in the Sacrament, giving you His very body and blood for your forgiveness. For “the free gift of God is eternal life in Christ Jesus our Lord” (Rom. 6:23).

Luther on the Gospel Reading:
You have often heard that there are also two kinds of possessions, spiritual and temporal. Today’s Gospel treats of the temporal and bodily blessings, teaches us the faith of the child, and it is a picture for the weak, in that they should look to God for everything good and that they might thus later learn to trust God and depend upon him for spiritual blessings. For if we are instructed in the Gospel how Christ feeds our stomachs, we can then conclude that he will also feed and clothe our souls. For if I cannot trust him to sustain my body, much less can I trust him to sustain my soul forever. For example, if I cannot trust a person that he will give me one dollar, how can I trust him that he will give me ten? If I cannot expect from a person that he will give me a piece of bread; much less could I have any hope that he would give me a house and yard, and the whole earth. (From Luther’s Church Postil, text in public domain).

Bach Cantatas for the Sixth Sunday after Trinity
There are three extant cantatas for this Sunday, BWV 186, BWV 107 and BWV 187.

Here is the text of BWV 186, which uses Paul Speratus’ hymn, Salvation Unto Us Has Come, as in last week’s Cantata

We pray:
Lord of all power and might, author and giver of all good things, graft into our hearts the love of Your name, increase in us true religion, nourish us with all goodness, and of Your great mercy keep us in the same; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

We hear the Word of the Lord:

Introit: Psalm 28:8-9
Psalm for the Day: Psalm 28:1-2, 7
Old Testament: Exodus 20:1-17
Gradual: Psalm 90:1-2
Epistle: Romans 6:3-11
The Verse: Psalm 31:1
Gospel: Matthew 5:20-26

We meditate on the Word of the Lord:
“Unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven” (Matt 5:20). God demands nothing less than perfection and holiness from you in regard to His commandments (Ex. 20:1–17). Your only hope, then, is not in your own goodness but in the goodness of Christ, who did not come to destroy the Law and the Prophets, but to fulfill them for you. In Christ, your righteousness does indeed exceed that of the scribes and Pharisees. For you have been baptized into Christ’s death and your sinful nature crucified. Therefore, he who has died has been freed from sin (Rom 6:1–11). You are now raised with Christ to walk in newness of life and to share in His resurrection on the Last Day. Christ has brought you through the baptismal sea “out of the land of Egypt, out of the house of slavery” (Exodus 20:2). Therefore, “consider yourselves dead to sin and alive to God in Christ Jesus” (Rom. 6:11).

Luther on the Gospel Reading:
You must acknowledge that you are condemned by the law, and the devil’s own property and that you are unable to rescue yourself by any power of your own. Therefore you must flee to God, pray him to change you, or all is lost and ruined. This was well understood and observed by those highly learned, but they argued thus: If we preach that the whole world is condemned and the devil’s own, what is to become of the sanctimonious priests and monks, for then they too would be condemned? God forbid! Wait, wait, we will sharpen our tongues, bore a hole into the paper for our God, make a comment and say thus: Why, God never meant it in that sense, for who could keep it? He did not command it, but merely suggested it to such as wished to be perfect. Again, the perfect are not under obligations to be so, it suffices if they strive after perfection. Many large books, called Formas conscientiarum, treatises to comfort and acquit the consciences, have been written on this subject. Thomas Aquinas was about the leading heretic in this line. Later the same doctrine was confirmed by the Pope, and diffused throughout the world; this explains the later origin of the Orders, which aimed at perfection. Well, God be praised that we have understood the error, so that we can avoid it.

We comfort consciences in a manner quite different, namely thus: Dear brother all this is addressed not to the monks and priests only; Christ is not trifling with his words; it is a direct command, you must conform to it, or you are the devil’s property. This Is our way of comforting. Alas! exclaims our nature, Do you call that comforting? It is rather a transfer of souls to the devil. True, friend, but I must first take you down to hell before taking you up to heaven, you must despair in the first place, then come to Christ, behold his example, how he conducted himself: toward his enemies, in that he wept over them. But the bare example alone moves you; yet, it does not help you to any extent.

In view of this lay hold of his word and promise, that he will change you; this only will help you. Pray thus: Oh my God, thou hast placed Christ, thine only beloved Son, before me as an example, so that I might lead a like life; but I am not able to do this. O my God, change me, grant me thy grace! God then comes and says: Behold, since you know yourself and seek grace from me, I will change you and do as you desire. And though you are not so perfect as Christ, as indeed thou should be, I shall nevertheless have my Son’s life and perfection cover your imperfections. So you see we must always have something to keep us in the right humility and fear.

This is true comfort that does not rest on our ability, but on the fact that we have a gracious God, who forgives our sins; on the fact that we believe in Christ and not in our own worthiness, he cleansing us from day to day; on the fact that whenever we fall short we should always place our hope and trust in Christ. See, this is the main drift of our Gospel. [Source: Luther’s Church Postil: Volume IV of The Sermons of Martin Luther, published by Baker Book House (Grand Rapids, MI, 1983)

Bach Cantatas for the Sixth Sunday after Trinity
There are two extant cantatas for this Sunday, BWV 170 and BWV 9

Here is the text of BWV 9, which is based on the hymn Salvation Unto Us Has Come

We pray:
O God, You have prepared for those who love You good things that surpass all understanding. Pour into our hearts such love towards You that we, loving You above all things, may obtain Your promises, which exceed all that we can desire; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

We hear the Word of the Lord:
Psalm for the Day: Psalm 27:1, 11-12, 14
Old Testament: 1 Kings 19:11-21
Gradual: Psalm 84:9-8
Epistle: 1 Peter 3:8-15
The Verse: Psalm 21:1
Gospel: Luke 5:1-11

We meditate:
The Lord called fishermen to be fishers of men (Luke 5:1–11). The net they would use is the message of the cross, which is foolishness and a stumbling block to the world (1 Cor. 1:18–25). The power of God to save is not in spectacular signs like wind and fire and earthquakes (1 Kings 19:11–21), nor is it to be found in human intelligence and wisdom. The power of God to save comes in the still, small voice of the preaching of Christ crucified. In worldly darkness the disciples could catch nothing. But in the light of Christ, whose Word was attached to the water, the boats were filled with fish. So it is that in Baptism you have been drawn in to the ship of the Church. Though the nets are breaking and some who hear the Word do not believe, pastors continue to cast the net of the Gospel and the Sacraments, that Christians may abide in the boat of the Church and that we may be ready to give a defense to everyone who asks a reason for the hope that is in us (1 Peter 3:8–15).

Luther on the Gospel lesson:

Here you see how a man is delivered from spiritual poverty and distress, that is, how, through Christ’s Word, he obtains forgiveness of sins and peace of conscience together with grace and increase of spiritual gifts, without any merit or worthiness of his own but only through the grace of Christ. It is in this respect as it was with the temporal miracle of the draught of fishes, which the disciples did not secure by reason of their toil, and which was not given to them before they had labored and striven in vain, and had despaired of taking anything. And yet, as Christ on that occasion does not forbid their laboring, but commands them to let down their nets for a draught, so now he does not abolish works. Although Peter does not deserve grace and forgiveness by what he does, but receives forgiveness and grace freely, yet the Lord will not permit him to dispense with all work and effort. Yea, he assigns to him the duty and business of bringing the same blessings to others, and, in the assignment of this duty, comforts him with the assurance that the necessary power and blessing shall be added. “For,” says he, “I will make thee a fisher of men.” Thus are the two parts rightly taught, namely, that faith deserves nothing by its works, and yet, that it performs all sorts of works in its station and calling, according to the word and command of God. [Source: Luther’s Church Postil: Volume IV:142-166, of The Sermons of Martin Luther, published by Baker Book House (Grand Rapids, MI, 1983)

Bach Cantatas for the Fifth Sunday after Trinity
There are two extant cantatas for this Sunday, BWV 93 and BWV 88

Here is the text of BWV 88

Prayer of the Day
Almighty God, You chose the Virgin Mary to be the mother of Your Son and made known through her Your gracious regard for the poor and lowly and despised. Grant that we may receive Your Word in humility and faith, and so be made one with Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

Scripture Readings for the Day

Old Testament: Isaiah 11:1-5

Epistle: 1 Tim. 3:16

Gospel: Luke 1:39-56

Source for Scripture citations: The Lutheran Lectionary Project

Here is Bach’s beautiful Cantata composed for the Visitation of Mary, BWV 147 (Video follows the words: This is one of Bach’s more recognizeable Cantatas because of the use of “Jesus, Joy of Man’s Desiring” in the Cantata)

Caravaggio: Martyrdom of St. Peter

The Martyrdom of St Paul c. 1556, by Tintoretto

Merciful and eternal God, Your holy apostles Peter and Paul received grace and strength to lay down their lives for the sake of Your Son. Strengthen us by Your Holy Spirit that we may confess Your truth and at all times be ready to lay down our lives for Him who laid down His life for us, even Jesus Christ, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

Scripture Readings for the Day:

Acts 15:1–12 (13–21)
Psalm 46 (antiphon: v. 11)
Galatians 2:1–10
Matthew 16:13–19

The Confession of Saint Peter (“You are the Christ, the Son of the Living God”) is commemorated on 18 January, and the Conversion of Saint Paul on his approach to Damascus a week later, on 25 January. On 29 June we commemorate the martyrdoms of both apostles. The date is the anniversary of a day around AD 258, under the Valerian persecution, when what were believed to be the remains of the two apostles were both moved temporarily to prevent them from falling into the hands of the persecutors. The Scriptures do not record the deaths of Peter or Paul, or indeed any of the Apostles’ deaths except for James the son of Zebedee (Acts 12:2), but they are clearly anticipated (see the readings below), and from an early date it has been said that they were martyred at Rome at the command of the Emperor Nero, and buried there. As a Roman citizen, St. Paul would probably have been beheaded with a sword. An early tradition claims that St. Peter was crucified head downward. The present Church of St. Peter in Rome replaces earlier churches built on the same site going back to the time of the Emperor Constantine, in whose reign a church was built on what was believed to be the burial site of Peter. Excavations under the church suggest that the belief that this is the true home of his burial predates Constantine.

Prayer of the Day:
Almighty God, through John the Baptist, the forerunner of Chist, You once proclaimed salvation. Now grant that we may know this salvation and serve You in holiness and righteousness all the days of our life: through our Lord Jesus Christ, Your Son, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

Scripture Lessons:
Isaiah 40:1–5
Psalm 85:(1–6) 7–13 (antiphon: v. 9)
Acts 13:13–26
Luke 1:57–80

By the way, the final choral in this Bach cantata at its music is one of my favorite pieces of Bach’s work, and he apparently was fond of the chorale too, for he used it in often. We have it extant in BWV 17, BWV 28, BWV 29, BWV 51, and BWV 167 – and in the chorale (Mvt. 2) of the Motet BWV 225

Jesus Came Only for Sinners

“This man receives sinners and eats with them” (Luke 15:2). The Pharisees’ statement of judgment against Jesus is in fact a proclamation of Gospel truth. For our God is one who delights in mercy, who casts all our sins into the depths of the sea through the cross (Micah 7:18–20). “Christ Jesus came into the world to save sinners” (1 Tim. 1:15). Those who refuse to be counted as sinners also refuse Jesus who came only for sinners. Those like the older son (Luke 15:11–32), who think they are righteous of themselves, will not join in the heavenly celebration over the sinner who repents and so remain outside of the Father’s house. Let us therefore be on guard against self–righteously trusting in our own merits. “Humble yourselves, therefore, under the mighty hand of God so that at the proper time He may exalt you” (1 Peter 5:6). Rejoice that Jesus receives sinners like us and that He still sits at table with us in the Holy Supper, bestowing His forgiveness and life.

Collect

Introit

Antiphon: Turn Yourself to me, and have mer- | cy on me,* for I am desolate and af- | flicted. Look on my affliction | and my pain,* and forgive | all my sins. (Psalm 25:16, 18)

Psalm: To You, O LORD, I lift | up my soul.* O my God, I trust in You; Let me not | be ashamed. You are the God of my sal- | vation;* on You I wait | all the day. My eyes are ever | toward the LORD,* for He shall pluck my feet out | of the net. Keep my soul, and de- | liver me;* let me not be ashamed, for I put my | trust in You. (Psalm 25:1-2, 5, 15, 20)

The Scripture Readings:

Micah 7:18–20
1 Timothy 1:12–17 or 1 Peter 5:6–11
Luke 15:1–10 or Luke 15:11–32

Excerpt from a Sermon by Martin Luther on Trinity 3

Christ was filled with all righteousness, and might justly have condemned us all as sinners. But he did not do so. What did he do, then? He gave himself to be our Servant. His righteousness has served for our sins, his fullness for our feebleness, his life for our death. This we find illustrated, for our example, in the Gospel before us, where he bears himself with such friendliness toward sinners that the Pharisees murmur.Source: The Sermons of Martin Luther, Volume IV:58-66 of The Sermons of Martin Luther, published by Baker Book House (Grand Rapids, MI).

Extant Bach Cantatas for the 3rd Sunday After Trinity

BWV 21 and BWV 135

Text and Performance of BWV 21 (Performance follows after the text)

The Gospel Call Goes Out to All

Wisdom has issued an invitation to the divine feast: “Come, eat of my bread and drink of the wine I have mixed. Leave your simple ways, and live, and walk in the way of insight” (Prov. 9:5–6). This is the call of the Spirit of Christ to believe the Gospel and to receive His saving gifts in the Holy Supper. Many make excuses and reject this invitation, even as the Jews did in the days of Jesus, yet the Master’s house will be filled. The Gospel call therefore goes out to the lowly and despised, into the highways, even to all the Gentiles (Luke 14:15–24). For “you who once were far off have been brought near by the blood of Christ” (Eph. 2:13–22). In Christ, believing Jews and Gentiles are no longer strangers but fellow members of the household of God. The enmity of class and race is put to death through the cross. Having been reconciled in the one Body of Christ, we are enabled to love one another (1 John 3:13–18) as we await the marriage feast of the Lamb in His kingdom which will have no end.

Collect

O Lord, since You never fail to help and govern those whom You nurture in Your steadfast fear and love, work in us a perpetual fear and love of Your holy name; through Jesus Christ, our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever. Amen.

Introit

Antiphon: The LORD was | my support.* In the day of my ca- | lamity He brought me out into a | broad place;* He delivered me because He delight- | ed in me. (Psalm 18:18-19) Psalm: I will love You, O | LORD, my strength.* The LORD is my rock and my | fortress. For You will save the humble | people,* but will bring down | haughty looks. As for God, His way is | perfect;* the word of the LORD is | proven; I will give thanks to You, O LORD, among the | Gentiles,* and sing praises | to Your name. (Psalm 18:1-2, 27, 30, 49)

Old Testament: Prov. 9:1-10 The Way of Wisdom

1(A) Wisdom has built her house; she has hewn her(B) seven(C) pillars. 2She has(D) slaughtered her beasts; she has(E) mixed her wine; she has also(F) set her table. 3She has(G) sent out her young women to(H) call from(I) the highest places in the town, 4(J) “Whoever is simple, let him turn in here!” (K) To him who lacks sense she says, 5″Come,(L) eat of my bread and(M) drink of(N) the wine I have mixed. 6Leave(O) your simple ways,[a] and(P) live, (Q) and walk in the way of insight.” 7Whoever corrects a scoffer gets himself abuse, and he who reproves a wicked man incurs injury. 8(R) Do not reprove a scoffer, or he will hate you; (S) reprove a wise man, and he will love you. 9Give instruction[b] to a wise man, and he will be(T) still wiser; teach a righteous man, and he will(U) increase in learning. 10(V) The fear of the LORD is the beginning of wisdom, and(W) the knowledge of the Holy One is insight.

Footnotes:Proverbs 9:6 Or Leave the company of the simple Proverbs 9:9 Hebrew lacks instruction Cross references:Proverbs 9:1 : Matt 16:18; 1 Pet 2:5; Eph 2:20-22 Proverbs 9:1 : Rev 1:4 Proverbs 9:1 : 1 Tim 3:15 Proverbs 9:2 : Matt 22:4 Proverbs 9:2 : Proverbs 23:30; Song 8:2 Proverbs 9:2 : Psalm 23:5; Luke 14:17 Proverbs 9:3 : Psalm 68:11; Matt 22:3; 23:34 Proverbs 9:3 : Proverbs 8:1, 2 Proverbs 9:3 : Proverbs 9:14; Proverbs 8:2; Matt 10:27 Proverbs 9:4 : Proverbs 9:16; Matt 11:25; 1 Cor 1:26 Proverbs 9:4 : Proverbs 6:32 Proverbs 9:5 : Song 5:1; Isa 55:1; John 6:27 Proverbs 9:5 : John 7:37 Proverbs 9:5 : Proverbs 9:2 Proverbs 9:6 : Proverbs 1:4 Proverbs 9:6 : Proverbs 9:11 Proverbs 9:6 : Proverbs 23:19 Proverbs 9:8 : Matt 7:6 Proverbs 9:8 : Psalm 141:5 Proverbs 9:9 : Matt 13:12 Proverbs 9:9 : Proverbs 1:5 Proverbs 9:10 : Proverbs 1:7 Proverbs 9:10 : Proverbs 30:3

Gradual

In my distress I cried / to the LORD,* and He / heard me. Deliver my soul, O LORD, from / lying lips* and from a de- / ceitful tongue. (Psalm 120:1–2)

Epistle: 1 John 3:13-18

13Do not be surprised, brothers,[a](A) that the world hates you. 14We know that(B) we have passed out of death into life, because we love the brothers. Whoever does not love abides in death. 15(C) Everyone who hates his brother is a murderer, and you know that(D) no murderer has eternal life abiding in him.  16By this we know love, that(E) he laid down his life for us, and(F) we ought to lay down our lives for the brothers. 17But(G) if anyone has the world’s goods and sees his brother in need, yet(H) closes his heart against him,(I) how does God’s love abide in him? 18Little children, let us not(J) love in word or talk but in deed and(K) in truth.

Footnotes:1 John 3:13 Or brothers and sisters. The plural Greek word adelphoi (translated “brothers”) refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God’s family, the church; also verses 14, 16 Cross references:1 John 3:13 : John 15:18; 17:14 1 John 3:14 : John 5:24 1 John 3:15 : Matt 5:21, 22 1 John 3:15 : Gal 5:21; Rev 21:8 1 John 3:16 : John 15:13 1 John 3:16 : Phil 2:17 1 John 3:17 : James 2:15, 16 1 John 3:17 : Deut 15:7 1 John 3:17 : 1 John 4:20 1 John 3:18 : Ezek 33:31; Eph 4:15 1 John 3:18 : 2 John 1; 3 John 1

Verse

Alleluia.* Alleluia. I will praise the LORD according to His / righteousness,* and will sing praise to the name of the LORD Most High. Alle- / luia. (Psalm 7:17)

Gospel: Luke 14:16-24

16But he said to him, (A) “A man once(B) gave a great banquet and invited many. 17And at the time for the banquet he(C) sent his servant[a] to say to those who had been invited, ‘Come, for everything is now ready.’ 18But they all alike began to make excuses. The first said to him, ‘I have bought a field, and I must go out and see it. Please have me excused.’ 19And another said, ‘I have bought five yoke of oxen, and I go to examine them. Please have me excused.’ 20And another said,(D) ‘I have married a wife, and therefore I cannot come.’ 21So the servant came and reported these things to his master. Then the master of the house became angry and said to his servant, ‘Go out quickly to the streets and lanes of the city, and bring in(E) the poor and crippled and blind and lame.’ 22And the servant said, ‘Sir, what you commanded has been done, and still there is room.’ 23And the master said to the servant, ‘Go out to the highways and hedges and compel people to come in, that my house may be filled. 24For I tell you,[b](F) none of those men who were invited shall taste my banquet.’”

Footnotes:Luke 14:17 Greek bondservant; also verses 21, 22, 23 Luke 14:24 The Greek word for you here is plural Cross references:Luke 14:16 : For Luke 14:16-24, Matt 22:2-14 Luke 14:16 : Isa 25:6 Luke 14:17 : Esth 6:14; Prov 9:3, 5 Luke 14:20 : Deut 24:5 Luke 14:21 : Luke 14:13 Luke 14:24 : Matt 21:43; Acts 13:46

Offertory

Return, O LORD, deliver me! Oh, save me for Your mercies’ sake! (Psalm 6)

Excerpt from a Sermon by Martin Luther on Trinity 2

These words are the conclusion and summary of this Gospel lesson, that those, who are the most certain and wish to taste of this supper, shall not taste of it. The reason you have heard. Therefore in brief, the guests, who are here invited and came not, are those who imagine they could obtain the supper through their own works, they greatly exert themselves and are sure of their cause, they wish to taste of the supper. But the Lord concludes with powerful words and says: “That none of those men that were bidden shall taste of my supper.” Why then, dear Lord? They have done nothing bad and neither have they been occupied with false teachings. Why, the reason is that they have denied the faith, and did not publicly confess it before everybody, and did not esteem this rich and expensive supper above all creatures, For since it is costly and precious, it therefore also requires something from the people who esteem it so, and it puts them under some, obligation, be it what it may. See, that is the sense of this Gospel text briefly considered. Whoever desires to develop it further may do so. Source: The Sermons of Martin Luther, Volume IV:33-38, published by Baker Book House (Grand Rapids, MI).

Extant Bach Cantatas for Trinity 2

BWV 76 and BWV 2

Text and Performance of BWV 76 (Performance follows after the text)

Almighty God, Your faithful servant Barnabas sought not his own renown but gave generously of his life and substance for the encouragement of the apostles and their ministry. Grant that we may follow his example in lives given to charity and the proclamation of the Gospel; through Christ our Lord, Amen.

Barnabas (originally Joseph), styled an Apostle in Holy Scripture, and, like St. Paul, ranked by the Church with the Twelve, though not one of them; b. of Jewish parents in the Island of Cyprus about the beginning of the Christian Era. A Levite, he naturally spent much time in Jerusalem, probably even before the Crucifixion of Our Lord, and appears also to have settled there (where his relatives, the family of Mark the Evangelist, likewise had their homes — Acts 12:12) and to have owned land in its vicinity (4:36-37). A rather late tradition recorded by Clement of Alexandria (Stromata II.20) and Eusebius (Church History II.1) says that he was one of the seventy Disciples; but Acts (4:36-37) favours the opinion that he was converted to Christianity shortly after Pentecost (about A.D. 29 or 30) and immediately sold his property and devoted the proceeds to the Church. The Apostles, probably because of his success as a preacher, for he is later placed first among the prophets and doctors of Antioch (xiii, 1), surnamed him Barnabas, a name then interpreted as meaning “son of exhortation” or “consolation”. (The real etymology, however, is disputed. See Encyl. Bibli., I, col. 484.) Though nothing is recorded of Barnabas for some years, he evidently acquired during this period a high position in the Church.

When Saul the persecutor, later Paul the Apostle, made his first visit (dated variously from A.D. 33 to 38) to Jerusalem after his conversion, the Church there, remembering his former fierce spirit, was slow to believe in the reality of his conversion. Barnabas stood sponsor for him and had him received by the Apostles, as the Acts relate (9:27), though he saw only Peter and James, the brother of the Lord, according to Paul himself (Galatians 1:18-19). Saul went to his house at Tarsus to live in obscurity for some years, while Barnabas appears to have remained at Jerusalem. The event that brought them together again and opened to both the door to their lifework was an indirect result of Saul’s own persecution. In the dispersion that followed Stephen’s death, some Disciples from Cyprus and Cyrene, obscure men, inaugurated the real mission of the Christian Church by preaching to the Gentiles. They met with great success among the Greeks at Antioch in Syria, reports of which coming to the ears of the Apostles, Barnabas was sent thither by them to investigate the work of his countrymen. He saw in the conversions effected the fruit of God’s grace and, though a Jew, heartily welcomed these first Gentile converts. His mind was opened at once to the possibility of this immense field. It is a proof how deeply impressed Barnabas had been by Paul that he thought of him immediately for this work, set out without delay for distant Tarsus, and persuaded Paul to go to Antioch and begin the work of preaching. This incident, shedding light on the character of each, shows it was no mere accident that led them to the Gentile field. Together they laboured at Antioch for a whole year and “taught a great multitude”. Then, on the coming of famine, by which Jerusalem was much afflicted, the offerings of the Disciples at Antioch were carried (about A.D. 45) to the mother-church by Barnabas and Saul (Acts 11). Their mission ended, they returned to Antioch, bringing with them the cousin, or nephew of Barnabas (Colossians 4:10), John Mark, the future Evangelist (Acts 12:25).

The time was now ripe, it was believed, for more systematic labours, and the Church of Antioch felt inspired by the Holy Ghost to send out missionaries to the Gentile world and to designate for the work Barnabas and Paul. They accordingly departed, after the imposition of hands, with John Mark as helper. Cyprus, the native land of Barnabas, was first evangelized, and then they crossed over to Asia Minor. Here, at Perge in Pamphylia, the first stopping place, John Mark left them, for what reason his friend St. Luke does not state, though Paul looked on the act as desertion. The two Apostles, however, pushing into the interior of a rather wild country, preached at Antioch of Pisidia, Iconium, Lystra, at Derbe, and other cities. At every step they met with opposition and even violent persecution from the Jews, who also incited the Gentiles against them. The most striking incident of the journey was at Lystra, where the superstitious populace took Paul, who had just cured a lame man, for Hermes (Mercury) “because he was the chief speaker”, and Barnabas for Jupiter, and were about to sacrifice a bull to them when prevented by the Apostles. Mob-like, they were soon persuaded by the Jews to turn and attack the Apostles and wounded St. Paul almost fatally. Despite opposition and persecution, Paul and Barnabas made many converts on this journey and returned by the same route to Perge, organizing churches, ordaining presbyters and placing them over the faithful, so that they felt, on again reaching Antioch in Syria, that God had “opened a door of faith to the Gentiles” (Acts 13:13-14:27; see article SAINT PAUL).

Barnabas and Paul had been “for no small time” at Antioch, when they were threatened with the undoing of their work and the stopping of its further progress. Preachers came from Jerusalem with the gospel that circumcision was necessary for salvation, even for the Gentiles. The Apostles of the Gentiles, perceiving at once that this doctrine would be fatal to their work, went up to Jerusalem to combat it; the older Apostles received them kindly and at what is called the Council of Jerusalem (dated variously from A.D. 47 to 51) granted a decision in their favour as well as a hearty commendation of their work (Acts 14:27-15:30; see articles COUNCIL OF JERUSALEM; SAINT PETER). On their return to Antioch, they resumed their preaching for a short time. St. Peter came down and associated freely there with the Gentiles, eating with them. This displeased some disciples of James; in their opinion, Peter’s act was unlawful, as against the Mosaic law. Upon their remonstrances, Peter yielded apparently through fear of displeasing them, and refused to eat any longer with the Gentiles. Barnabas followed his example. Paul considered that they “walked not uprightly according to the truth of the gospel” and upbraided them before the whole church (Galatians 2:11-15). Paul seems to have carried his point. Shortly afterwards, he and Barnabas decided to revisit their missions. Barnabas wished to take John Mark along once more, but on account of the previous defection Paul objected. A sharp contention ensuing, the Apostles agreed to separate. Paul was probably somewhat influenced by the attitude recently taken by Barnabas, which might prove a prejudice to their work. Barnabas sailed with John Mark to Cyprus, while Paul took Silas an revisited the churches of Asia Minor. It is believed by some that the church of Antioch, by its God-speed to Paul, showed its approval of his attitude; this inference, however, is not certain (Acts 15:35-41).

Little is known of the subsequent career of Barnabas. He was still living and labouring as an Apostle in 56 or 57, when Paul wrote First Corinthians (9:5-6). from which we learn that he, too, like Paul, earned his own living, though on an equality with other Apostles. The reference indicates also that the friendship between the two was unimpaired. When Paul was a prisoner in Rome (61-63), John Mark was attached to him as a disciple, which is regarded as an indication that Barnabas was no longer living (Colossians 4:10). This seems probable.

Various traditions represent him as the first Bishop of Milan, as preaching at Alexandria and at Rome, whose fourth (?) bishop, St. Clement, he is said to have converted, and as having suffered martyrdom in Cyprus. The traditions are all late and untrustworthy.

With the exception of St. Paul and certain of the Twelve, Barnabas appears to have been the most esteemed man of the first Christian generation. St. Luke, breaking his habit of reserve, speaks of him with affection, “for he was a good man, full of the Holy Ghost and of Faith”. His title to glory comes not only from his kindliness of heart, his personal sanctity, and his missionary labours, but also from his readiness to lay aside his Jewish prejudices, in this anticipating certain of the Twelve; from his large-hearted welcome of the Gentiles, and from his early perception of Paul’s worth, to which the Christian Church is indebted, in large part at least, for its great Apostle. His tenderness towards John Mark seems to have had its reward in the valuable services later rendered by him to the Church.

The feast of St. Barnabas is celebrated on 11 June. He is credited by Tertullian with the authorship of the Epistle to the Hebrews, and the so-called Epistle of Barnabas is ascribed to him by many Fathers.

Summary of Trinity 1

When the beggar Lazarus died, he was carried by the angels to Abraham’s bosom. For he was truly Abraham’s seed. Like Abraham, he believed in the Lord, and the Lord “counted it to him as righteousness” (Gen. 15:6). The name Lazarus means “God is my help.” The unnamed rich man, on the other hand, did not love and trust in God. For he evidently cared little for the beggar at his gate. And “he who does not love his brother whom he has seen cannot love God whom he has not seen” (1 John 4:20). He who loved and trusted in possessions and prestige died and was in torments in Hades (Luke 16:19–31). Repentance and faith are worked only through Moses and the prophets–that is, the Word of God, for it points us to Christ. Only through His death and resurrection are we brought the comfort of life everlasting.

The Collect: Prayer of the Day

O God, the Strength of all who trust in You, mercifully accept our prayers; and because through the weakness of our mortal nature we can do no good thing, grant us Your grace to keep Your commandments that we may please You in both will and deed; through Jesus Christ, our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever. Amen.

Introit

Antiphon: O Lord, I have trusted in Your | mercy;* my heart shall rejoice in Your sal- | vation. I will sing | to the LORD,* because He has dealt bountiful- | ly with me. (Psalm 13:5-6)

Psalm:How long, O LORD? Will You forget me for- | ever?* How long will You hide Your | face from me? How long shall I take counsel | in my soul,* how long will my enemy be exalted | over me? consider and hear me, O | LORD my God;* enlighten my eyes, lest I sleep the | sleep of death; lest my enemy say, “I have prevailed a- | gainst him”;* lest those who trouble me rejoice when | I am moved. (Psalm 13:1-4)

Old Testament: Gen. 15:1-6

1After these things the word of the LORD came to Abram in a vision:(A) “Fear not, Abram, I am(B) your shield; your reward shall be very great.” 2But Abram said, “O Lord GOD, what will you give me, for I continue[a] childless, and the heir of my house is Eliezer of Damascus?” 3And Abram said, “Behold, you have given me no offspring, and(C) a member of my household will be my heir.” 4And behold, the word of the LORD came to him: “This man shall not be your heir;(D) your very own son[b] shall be your heir.” 5And he brought him outside and said, “Look toward heaven, and(E) number the stars, if you are able to number them.” Then he said to him,(F) “So shall your offspring be.” 6And(G) he believed the LORD, and(H) he counted it to him as righteousness.

Footnotes:Genesis 15:2 Or I shall die Genesis 15:4 Hebrew what will come out of your own loins Cross references:Genesis 15:1 : Genesis 26:24; Dan 10:12; Luke 1:13, 30 Genesis 15:1 : Psalm 3:3; 18:2; 84:11; 119:114 Genesis 15:3 : Genesis 14:14 Genesis 15:4 : Genesis 17:16 Genesis 15:5 : Psalm 147:4 Genesis 15:5 : Genesis 22:17; 26:4; Exodus 32:13; Deut 1:10; 10:22; 1 Chr 27:23; Heb 11:12; Cited Rom 4:18 Genesis 15:6 : Rom 4:9, 22; Gal 3:6; James 2:23 Genesis 15:6 : Cited Rom 4:3; Psalm 106:31

Gradual:

I said, “LORD, be merci – / ful to me;* heal my soul, for I have sinned a- / gainst You.” Blessed is he who consi- / ders the poor;* the LORD will deliver him in time of / trouble. (Ps. 41:4, 1)

Epistle: 1 John 4:16-21

16So(A) we have come to know and to believe the love that God has for us.(B) God is love, and(C) whoever abides in love abides in God, and God abides in him. 17By this(D) is love perfected with us, so that(E) we may have confidence for the day of judgment, because(F) as he is so also are we in this world. 18There is no fear in love, but(G) perfect love casts out fear. For fear has to do with punishment, and whoever fears has not(H) been perfected in love. 19(I) We love because he first loved us. 20(J) If anyone says, “I love God,” and(K) hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot[a] love God(L) whom he has not seen. 21And(M) this commandment we have from him:(N) whoever loves God must also love his brother.

Footnotes:1 John 4:20 Some manuscripts how can he Cross references:1 John 4:16 : John 6:69 1 John 4:16 : 1 John 4:8 1 John 4:16 : 1 John 4:12; 1 John 3:24 1 John 4:17 : 1 John 2:5 1 John 4:17 : 1 John 2:28; 3:21 1 John 4:17 : 1 John 3:1 1 John 4:18 : John 3:18; Rom 8:15 1 John 4:18 : 1 John 4:17 1 John 4:19 : 1 John 4:10 1 John 4:20 : 1 John 2:4; 3:17 1 John 4:20 : 1 John 2:9, 11 1 John 4:20 : 1 John 4:12; 1 Pet 1:8 1 John 4:21 : Gal 6:2 1 John 4:21 : 1 John 4:7; 1 John 3:11

Verse

Alle- / luia.* Alle- / luia. O LORD my God, in You I / put my trust;* save me from all those who persecute me, and deliver me. Alle- / luia. (Psalm 7:1)

Gospel: Luke 16:19-31 The Rich Man and Lazarus

19″There was a rich man who was clothed in(A) purple and fine linen and(B) who feasted sumptuously every day. 20And at his gate(C) was laid a poor man named Lazarus, covered with sores, 21who desired to be fed with(D) what fell from the rich man’s table. Moreover, even the dogs came and licked his sores. 22The poor man died and was carried by(E) the angels(F) to Abraham’s side.[a] The rich man also died and was buried, 23and in(G) Hades, being in torment, he lifted up his eyes and(H) saw Abraham far off and Lazarus(I) at his side. 24And he called out,(J) ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and(K) cool my tongue, for(L) I am in anguish in this flame.’ 25But Abraham said, ‘Child, remember that(M) you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. 26And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’ 27And he said, ‘Then I beg you, father, to send him to my father’s house— 28for I have five brothers[b]—so that he may warn them, lest they also come into this place of torment.’ 29But Abraham said, ‘They have(N) Moses and the Prophets;(O) let them hear them.’ 30And he said, ‘No,(P) father Abraham, but if someone goes to them from the dead, they will repent.’ 31He said to him, ‘If they do not hear(Q) Moses and the Prophets,(R) neither will they be convinced if someone should rise from the dead.’”

Footnotes:Luke 16:22 Greek bosom; also verse 23 Luke 16:28 Or brothers and sisters Cross references:Luke 16:19 : Esth 8:15; Rev 18:16 Luke 16:19 : James 5:5 Luke 16:20 : Acts 3:2 Luke 16:21 : Matt 15:27 Luke 16:22 : Luke 15:10; Matt 18:10; Acts 12:15; Heb 1:13, 14; Luke 12:8 Luke 16:22 : John 13:23 (Gk) Luke 16:23 : Matt 11:23 Luke 16:23 : Matt 8:11, 12 Luke 16:23 : Luke 16:22 Luke 16:24 : Luke 16:30; John 8:33, 39, 53 Luke 16:24 : Zech 14:12 Luke 16:24 : Isa 66:24; Matt 25:41 Luke 16:25 : Luke 6:24; Job 21:13; Psalm 17:14 Luke 16:29 : Luke 16:31; Luke 24:27; Acts 26:22; 28:23 Luke 16:29 : John 5:45-47 Luke 16:30 : Luke 16:24 Luke 16:31 : Luke 16:29 Luke 16:31 : Matt 28:11-15; John 12:10, 11

Offertory

Give heed to the voice of my cry, My King and my God, For to You I will pray. (Psalm 5)

Cantata for the First Sunday after Trinity BWV 20
Erster Teil 1. Chor O Ewigkeit, du Donnerwort, O Schwert, das durch die Seele bohrt, O Anfang sonder Ende! O Ewigkeit, Zeit ohne Zeit, Ich weiß vor großer Traurigkeit Nicht, wo ich mich hinwende. Mein ganz erschrocken Herz erbebt, Daß mir die Zung am Gaumen klebt. (“O Ewigkeit, du Donnerwort,” verse 1)	Part One 1. Chorus O eternity, you word of thunder, o sword, that bores through the soul, o beginning without end! O eternity, timeless time, I know not, before such great sorrow, where to turn. My heart, completely terrified, trembles, so that my tongue cleaves to the roof of my mouth.
2. Rezitativ T Kein Unglück ist in aller Welt zu finden, Das ewig dauernd sei: Es muß doch endlich mit der Zeit einmal verschwinden. Ach! aber ach! Die Pein der Ewigkeit hat nur kein Ziel; Sie treibet fort und fort ihr Marterspiel, Ja, wie selbst Jesus spricht, Aus ihr ist kein Erlösung nicht. (“O Ewigkeit, du Donnerwort,” verse 2)	2. Recitative T No misfortune is to be found in all the world that lasts forever: in time it will finally disappear. Ah, but alas! The torment of eternity has no termination; again and again its game of torture continues, indeed, as Jesus himself says, there is no rescue from it.
3. Arie T Ewigkeit, du machst mir bange, Ewig, ewig ist zu lange! Ach, hier gilt fürwahr kein Scherz. Flammen, die auf ewig brennen, Ist kein Feuer gleich zu nennen; Es erschrickt und bebt mein Herz, Wenn ich diese Pein bedenke Und den Sinn zur Höllen lenke. (“O Ewigkeit, du Donnerwort,” verse 3)	3. Aria T Eternity, you make me frightened, forever, forever is too long! Ah, there is no joking about this. Flames that burn forever are like no fire ever witnessed; my heart trembles and is frightened, when I think about this suffering and bend my mind towards hell.
4. Rezitativ B Gesetzt, es dau’rte der Verdammten Qual So viele Jahr, als an der Zahl Auf Erden Gras, am Himmel Sterne wären; Gesetzt, es sei der Pein so weit hinausgestellt, Als Menschen in der Welt Von Anbeginn gewesen, So wäre doch zuletzt Derselben Ziel und Maß gesetzt; Sie müßte doch einmal aufhören. Nun aber, wenn du die Gefahr, Verdammter! tausend Millionen Jahr Mit allen Teufeln ausgestanden, So ist doch nie der Schluß vorhanden; Die Zeit, so niemand zählen kann, Fängt jeden Augenblick Zu deiner Seelen ew’gem Ungelück Sich stets von neuem an. (“O Ewigkeit, du Donnerwort,” verses 4 and 5)	4. Recitative B Given, that the torment of the damned lasts as many years, as the numbers of grass blades on the earth, as stars in heaven; given, that the torture is ordained for as long as there have been humans on earth from the beginning, even then at last there would be an end and limit to it; it would have to stop sometime. Now, however, when the danger, You damned one! a thousand million years among all the devils has been endured, yet the end is never at hand; the time that no one can count, starts every moment, to the eternal undoing of your soul, over and over from the beginning.
5. Arie B Gott ist gerecht in seinen Werken: Auf kurze Sünden dieser Welt Hat er so lange Pein bestellt; Ach wollte doch die Welt dies merken! Kurz ist die Zeit, der Tod geschwind, Bedenke dies, o Menschenkind! (“O Ewigkeit, du Donnerwort,” verses 6 and 7)	5. Aria B God is just in His works: for the brief sins of this world he has decreed such lengthy punishment; Ah, if only the world would heed this! Time is short, death is swift, consider this, o humankind!
6. Arie A O Mensch, errette deine Seele, Entfliehe Satans Sklaverei Und mache dich von Sünden frei, Damit in jener Schwefelhöhle Der Tod, so die Verdammten plagt, Nicht deine Seele ewig nagt. O Mensch, errette deine Seele!	6. Aria A O man, save your soul, flee from the slavery of Satan and make yourself free from sin, so that in that brimstone pit death, that afflicts the damned, does not eternally gnaw at your soul. O man, save your soul!
7. Choral Solang ein Gott im Himmel lebt Und über alle Wolken schwebt, Wird solche Marter währen: Es wird sie plagen Kält und Hitz, Angst, Hunger, Schrecken, Feu’r und Blitz Und sie doch nicht verzehren. Denn wird sich enden diese Pein, Wenn Gott nicht mehr wird ewig sein. (“O Ewigkeit, du Donnerwort,” verse	7. Chorale As long as there is a God in heaven who soars above all the clouds, such torment will endure: cold and heat will torture them, fear, hunger, horror, fire, and lightning and yet not utterly destroy them. For this pain would only end, when God no longer is eternal.
Zweiter Teil 8. Arie B Wacht auf, wacht auf, verlornen Schafe, Ermuntert euch vom Sündenschlafe Und bessert euer Leben bald! Wacht auf, eh die Posaune schallt, Die euch mit Schrecken aus der Gruft Zum Richter aller Welt vor das Gerichte ruft!	Part Two 8. Aria B Wake up, wake up, lost sheep, arouse yourselves from the sleep of sin and improve your lives soon! Wake up, before the trumpet sounds, that from your graves, horrified, shall call you to judgment before the judge of all the world!
9. Rezitativ A Verlaß o Mensch, die Wollust dieser Welt, Pracht, Hoffart, Reichtum, Ehr, und Geld; Bedenke doch In dieser Zeit annoch, Da dir der Baum des Lebens grünet, Was dir zu deinem Friede dienet! Vielleicht ist dies der letzte Tag, Kein Mensch weiß, wenn er sterben mag. Wie leicht, wie bald Ist mancher tot und kalt! Man kann noch dies Nacht Der Sarg vor deine Türe bringen. Drum sei vor allen Dingen Auf deiner Seelen Heil bedacht! (“O Ewigkeit, du Donnerwort,” verses 9-11)	9. Recitative A Forsake, o mankind, the pleasure of this world, splendor, pride, riches, honor, and wealth; think instead while you still have time, while your tree of life still flourishes, about what will bring you peace! Perhaps this is your last day, no one knows when he might die. How easily, how soon many are dead and cold! Even this night can the coffin be brought to your door. Therefore before anything else be considerate of the health of your soul!
10. Arie (Duett) A T O Menschenkind, Hör auf geschwind, Die Sünd und Welt zu lieben, Daß nicht die Pein, Wo Heulen und Zähnklappen sein, Dich ewig mag betrüben! Ach spiegle dich am reichen Mann, Der in der Qual Auch nicht einmal Ein Tröpflein Wasser haben kann!	10. Aria (Duet ) A T O humanity, stop immediately loving sin and the world, so that this torment, where howling and teeth-gnashing are, might not eternally plague you! Ah, mirror yourself in that rich man, who in his suffering not even once could have a drop of water!
11. Choral O Ewigkeit, du Donnerwort, O Schwert, das durch die Seele bohrt, O Anfang sonder Ende! O Ewigkeit, Zeit ohne Zeit, Ich weiß vor großer Traurigkeit Nicht, wo ich mich hinwende. Nimm du mich, wenn es dir gefällt, Herr Jesu, in dein Freudenzelt! (“O Ewigkeit, du Donnerwort,” verse 12)	11. Chorale O eternity, you word of thunder, O sword, that bores through the soul, O beginning without end! O eternity, timeless time, I know, faced with great sorrow, not where to turn. Take me, when it pleases You, Lord Jesus, into Your fortress of joy!
Luke 16:19-31 (source for mov’t. 10); “O Ewigkeit, du Donnerwort,” Johann Rist, 1642 (source for other mov’ts)

A blessed festival of the Holy Trinity to you. May the Blessed Trinity, Father, Son and Holy Spirit bless you richly and keep you! How great is His love for us that we should be called His dear children!

Triune God, Oh, Be Our Stay
By: adapt. Martin Luther

Triune God, oh, be our Stay;
Oh, let us perish never!
Cleanse us from our sins, we pray,
And grant us life forever.
Keep us from the evil one;
Uphold our faith most holy,
And let us trust you solely
With humble hears and lowly.
Let us put God’s armor on,
With all true Christians running
Our heavenly race and shunning
The devil’s wiles and cunning.
Amen, amen! This be done;
So sing we, “Alleluia!’