Above: Good Shepherd
Image in the Public Domain
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According to the Inter-Lutheran Commission on Worship (ILCW) Lectionary (1973), as contained in the Lutheran Book of Worship (1978) and Lutheran Worship (1982)
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Ezekiel 34:11-16, 23-24 (LBW, LW) or Isaiah 65:17-25 (LW)
Psalm 95:1-7a (LBW) or Psalm 130 (LW)
1 Corinthians 15:20-28 (LBW, LW) or 2 Peter 3:3-4, 8-10a, 13 (LW)
Matthew 25:31-46 (LBW, LW) or Matthew 25:1-13 (LW)
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Almighty and everlasting God,
whose will it is to restore all things to your beloved Son,
whom you anointed priest forever and king of all creation;
Grant that all the people of the earth,
now divided by the power of sin,
may be united under the glorious and gentle rule
of your Son, our Lord Jesus Christ,
who lives and reigns with you and the Holy Spirit,
one God, now and forever. Amen.
—Lutheran Book of Worship (1978), 30
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Lord God, heavenly Father, send forth your Son, we pray,
that he may lead home his bride, the Church,
that we with all the redeemed may enter into your eternal kingdom;
through Jesus Christ, your Son, our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and forever. Amen.
—Lutheran Worship (1982), 94
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I wrote about Matthew 25:31-46 in the previous post in this series and about Matthew 25:1-13 here.
We–you, O reader, and I–have arrived at the end of Year A of the Inter-Lutheran Commission on Worship Lectionary (1973).
This journey concludes on divine judgment and mercy, ever in balance and beyond human comprehension. Much of this divine judgment and mercy exists in the context of impending apocalypse, in certain readings. Maintaining hope can prove challenging to maintain during difficult times, but that is another motif. Apocalypse offers hope for God’s order on Earth.
- We read of YHWH as the Good Shepherd (in contrast to bad shepherds–Kings of Israel and Judah) in Ezekiel 34, during the Babylonian Exile.
- Third Isaiah (in Isaiah 65) offered comfort to people who had expected to leave the Babylonian Exile and to return to a verdant paradise. Instead, they returned to their ancestral homeland, which was neither verdant nor a paradise.
- Psalm 130 exists in the shadow of death–the depths of Sheol.
- Even the crucifixion of Jesus became a means of bestowing hope (1 Corinthians 15).
So, may we all cling to hope in God. The lectionary omits the parts of Psalm 95 that recall the faithlessness in the desert after the Exodus. No, we read the beginning of Psalm 95; we read an invitation to trust in the faithfulness of God and to worship sovereign YHWH. We read that we are the sheep of YHWH’s pasture (see Ezekiel 34, too).
We are sheep prone to stray prone to stray. We have a Good Shepherd, fortunately.
If You keep account of sins, O LORD,
Lord, who will survive?
Yours is the power to forgive
so that You may be held in awe.
–Psalm 130:3-4, TANAKH: The Holy Scriptures
Hope always exists in God. So, are we mere mortals willing to embrace that hope?
As I type these words, I know the struggle to maintain hope. For the last few years, current events have mostly driven me to despair. Know, O reader, that when I write about trusting and hoping in God, I write to myself as much as I write to you. I am no spiritual giant; I do not have it all figured out. Not even spiritual giants have it all figured out; they know this. They also grasp that no mere mortal can ever figure everything out anyway.
God has figured everything out. That must suffice.
KENNETH RANDOLPH TAYLOR
AUGUST 24, 2022 COMMON ERA
THE FEAST OF SAINT BARTHOLOMEW THE APOSTLE, MARTYR
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BLOGA THEOLOGICA 
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