Englische Predigt: 14. September 2025
Sermon for September 14, 2025: Exaltation and Submission
Sermon No. 1: Classic Style (Short Version)
Sermon No. 2: Classic Style (Long Version) with a discussion on “Submission versus Freedom of Conscience”
Sermons Part 3: Five Variations:
A) Dialogical Sermon
B) Narrative Sermon
C) Monologue Sermon
D) Biographical Sermon
E) Iconographic Sermon
Sermon No. 1: Classic Style (Short Version)
Theme of the sermon: The exaltation of the Crucified One – a look that saves
Bible passages:
Numbers 21:4–9
John 3:13–17
Philippians 2:6–11
Dear friends of the prayer studio and readers from all over the world,
Today we focus on a central theme of our faith: the cross. Three different Bible passages show us how God brings salvation and new life through what is weak, lowly, and full of suffering. The most important message is: God saves through what at first looks like defeat – through the cross of His Son.
1. The bronze serpent in the wilderness – Numbers 21:4–9
The Israelites are on their journey through the desert. Because they are not allowed to go through the land of Edom, they must take a detour. This detour is hard and discouraging. The people become impatient and begin to complain against God and Moses. They say: “Why did you bring us out of Egypt? Just to die in the wilderness? We have no bread, no water, and the food we do get disgusts us.”
Poisonous snakes as punishment
God responds with a harsh measure: He sends poisonous snakes that bite many people. Many die. The people now realize their mistake: They have sinned against God and Moses. They ask Moses to pray for them. Moses does – and God gives a surprising instruction: Moses should make a bronze snake and place it on a pole. Anyone who was bitten and looks at this snake will live.
The Stuttgart Study Bible explains: The people realize for the first time that they are responsible for their own suffering. Unlike previous stories of grumbling (such as Exodus 16 or Numbers 11), they now openly admit their sin. They understand: God did not fail – we rebelled against Him.
Looking at the bronze serpent as a preview of looking to Christ
God does not remove the danger directly. The snakes do not disappear. But: those who look at the bronze serpent are saved. This has a deeper meaning: The solution does not come through escape, but through trust. Looking at the sign of judgment becomes a look of faith. The Bible calls this a kind of “counter-remedy” – the very thing that bites (the snake) becomes the instrument of salvation.
The Stuttgart Old Testament, Catholic annotated edition, emphasizes: Looking at the bronze snake does not just change the external danger, it also changes the heart. The one who looks recognizes their guilt – and that only God can save. Trust in God’s help becomes the real turning point. In this way, a lasting bond with God's protection is created.
In everyday life this means: We too know moments when we go astray – when we complain, grumble, and lose trust. This text teaches us: Repentance begins with admitting our guilt – and with trusting that God offers a way to be saved.
2. The Son of Man must be lifted up – John 3:13–17
Jesus is speaking at night with Nicodemus. He tells him: No one has ever gone up to heaven – except the one who came down from heaven: the Son of Man. Then He compares Himself to the bronze snake in Numbers: “Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, so that everyone who believes in Him may have eternal life.”
What Jesus says here is deeply meaningful. Being “lifted up” refers to the cross. Just as the Israelites had to look at the sign of salvation in the desert, we are to look at the crucified Christ. Looking at Jesus saves – because He is the way to God.
The Stuttgart Study Edition explains: Jesus speaks of His death on the cross as an “exaltation.” This has a double meaning: It means that He is “lifted up” on the cross – but also that He is “lifted up” to glory with the Father through the cross. Both belong together. For John, the cross is not a failure, but the climax of divine love.
Right after this comes the most famous verse in the Bible:
“For God so loved the world that He gave His only Son, so that everyone who believes in Him may not perish but have eternal life.”
The Stuttgart Commentary points out: This “giving” means not only the death on the cross – but Jesus’ entire life. Everything Jesus did was a gift. God wants us to receive eternal life through this gift – a life that begins already now, rooted in God, and never ends.
It continues: God did not send His Son to condemn, but to save. That is the Good News. Whoever believes in Christ lives. Whoever rejects Him remains in lostness – not because God condemns, but because they refuse to accept salvation.
In everyday life, this means: I can know that I am not first judged, but loved. God's first reaction is not punishment – but salvation through His Son.
3. The Christ Hymn – Philippians 2:6–11
The third text is a hymn from the early church, a song quoted by Paul. It shows the path of Jesus in two big movements: first downward, then upward.
First: Jesus was equal to God. He could have stayed in comfort. But He “did not cling” to being like God. Instead, He became human – and not just any human, but a servant. He lived as an ordinary man, obeyed God to the very end – even to death on a cross.
The Study Edition explains: This “not clinging” means Jesus did not use His divine status for Himself. He did not abuse His power. He made Himself “empty,” gave everything away. The Greek word is kenosis – to give oneself completely, to surrender, to lay everything down.
This self-chosen lowering was not a mistake – it was the chosen way of Jesus. That’s why the text says: “Therefore God exalted Him and gave Him the name above every name.”
Now the second movement begins: Jesus is lifted up. All – in heaven, on earth, and under the earth – shall bow before Him. And all shall confess: Jesus Christ is Lord.
The explanation adds: This title “Lord” was usually reserved for the Roman Emperor. But here it is clear: Not Caesar, but Jesus is the true Lord.
In daily life, I can learn from this: I do not have to make myself great. The way of Jesus was the way of humility. Those who serve will be lifted up. Those who love will win. Those who surrender will be blessed.
What I want to learn from this
I want to learn to be honest about my weaknesses – like the people of Israel learned. I want to stop complaining and start trusting. I want to look to Christ – especially when my life feels out of balance. I want to understand that it is not strength that saves me, but faith. I want to live from the truth that God loves me – not because I am good, but because He is good.
Seven Intercessions
Lord, we pray for all people who are fleeing or in life-threatening crises: Give them stability when everything falls apart, and safe places where they can breathe freely.
Lord, we pray for the countries in the Middle East, in Africa, and in Ukraine: Keep them from more violence, and show all leaders the way to justice and peace.
Lord, we pray for our churches: Teach them again to look to the Crucified One, instead of to human power. Make them true witnesses of Your saving love.
Lord, we pray for people who cannot handle their guilt: Help them see that You are not a God of punishment, but of mercy – and that turning back is always possible.
Lord, we pray for all those longing for healing in their sickness, doubts, or fears: Give them the courage to look up to You – even if they cannot yet see Your help.
Lord, we pray for all of us: Let us not judge others, but live from the awareness that we ourselves stand only by grace – so that our view becomes a healing one.
Lord, we pray for those who no longer understand the cross: Open their hearts to the miracle hidden in weakness – and that in the lowering of Christ lies our hope.
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Sermon No. 2: Classic Style (Long Version) with a discussion on “Submission versus freedom of conscience”
Theme of the sermon: The exaltation of the Crucified One – a look that saves
Bible texts:
Numbers 21:4–9
John 3:13–17
Philippians 2:6–11
Dear friends of the prayer studio and readers from all over the world,
Today’s texts lead us right into the heart of the Christian faith: the cross. What is a symbol of suffering for many becomes here the source of life. The core message is: God lifts up what is despised, and He saves through what at first seems senseless – through the cross.
I. Summary and explanation of Numbers 21:4–9
The story in the wilderness – a look that brings life
“In those days, the Israelites set out from Mount Hor, heading toward the Red Sea to go around Edom. But the people lost patience on the way. They spoke against God and against Moses: Why did you bring us out of Egypt – to die in the desert? There is no bread and no water, and we are disgusted by this miserable food.
Then the Lord sent fiery serpents among the people. They bit the people, and many Israelites died.
Then the people came to Moses and said: We have sinned, for we spoke against the Lord and against you. Pray to the Lord that He may take the snakes away from us!
So Moses prayed for the people. The Lord said to Moses: Make a fiery serpent and put it on a pole. Everyone who is bitten will live if they look at it.
So Moses made a bronze snake and put it on a pole. And whenever someone was bitten by a snake and looked at the bronze snake, they lived.”
1. Historical context: the journey through the desert
This scene takes place in the final phase of Israel’s desert journey, shortly before entering the Promised Land. Israel is in a moment of deep transition: after Aaron’s death (Num 20:28) and before the conquest begins.
The route they have to take leads them around the land of Edom to the south – a detour that adds to their exhaustion and frustration. The Edomites had refused to let Israel pass through their land (see Num 20:14–21), which was seen as humiliating. So the detour was not just a change in direction, but a symbol of political weakness.
The Stuttgart Study Edition points out that this passage shows “a deep crisis of trust” – another moment when God’s leadership is questioned.
2. Theological meaning of the complaint
The people's complaint repeats earlier rebellions in the desert (see Ex 16; Num 11; 14). But this time, the accusations are especially harsh: They accuse God and Moses not just of failure, but of evil intent (“to die in the desert”).
This shows how hard it is for humans to trust during times of hardship. The people even say they are disgusted by the “miserable food” – referring to the manna, which was a gift from God.
The New Jerusalem Bible calls this moment “the peak of ingratitude,” because the manna was originally a sign of divine care (see Ex 16).
3. The fiery snakes – judgment and revelation
As a result of the rebellion, God sends “fiery snakes.” The Hebrew word saraph can mean “burning ones” – either because of their venom or their appearance (shiny red). These snakes were known in the Sinai desert (see Isa 30:6).
The plague is not just punishment, but a form of teaching: it leads to insight and change. The people confess their guilt and ask Moses to pray. This moment marks a spiritual low point – but also a turning point. Their request for intercession is already a sign of renewed trust.
4. The bronze serpent – a paradoxical remedy
God’s command is surprising: the people are not saved by removing the danger, but by looking at an image of the danger.
This logic is deeply biblical and Christ-centered: healing does not come by avoiding suffering, but by looking at it – in God’s light.
The bronze snake is not an idol, but a sign of judgment and salvation at the same time. The Elberfelder Study Bible notes that the Hebrew word for “bronze” (nechoshet) sounds similar to the word for “snake” (nachash) – possibly an intentional wordplay, showing how the cause and the cure are connected.
The Stuttgart New Testament emphasizes that “the sign of death becomes the sign of life.” This paradox is central to biblical thinking: death – life, judgment – salvation, cross – resurrection.
5. Later reception in Israel and the New Testament
Interestingly, the image of the snake remained in Israel’s temple until the time of King Hezekiah (see 2 Kings 18:4), but was later destroyed because it became an idol (Nehushtan). This shows the risk of religious symbols: what begins as a sign from God can become dangerous if worshiped for its own sake.
Jesus Himself refers to this scene in the Gospel of John (John 3:14): “Just as Moses lifted up the snake in the wilderness, so must the Son of Man be lifted up.” The cross becomes the final, healing sign. As Israel looked to the bronze snake, we are to look to Christ.
Reinhard Bonnke once said:
“God only needs one picture to explain the whole gospel: the cross.”
(Bonnke, Living a Life of Fire, Orlando, 2010)
6. Everyday application – healing through the right focus
Even today, healing often does not begin with a quick fix, but with a conscious “look” at the problem – in the light of faith. Those who avoid it stay stuck in darkness. But those who look – with trust – experience healing.
A Catholic priest once told of a man who had denied his alcoholism for a long time. Only when he looked up at a cross with trembling hands and said, “I can’t anymore,” did the turning point come. The look became a prayer, and the prayer brought freedom.
Bonhoeffer wrote:
“God does not help by taking us out of the world, but by helping us endure in the world.”
(Bonhoeffer, Letters and Papers from Prison, Munich, 1951)
7. Conclusion – the cross at the heart of the Old Covenant
The bronze serpent is more than a quick solution in the desert. It is a prophetic sign pointing forward to the cross of Christ. Salvation does not come through escape or strategy, but by a look of faith at what overwhelms us – and at the fact that God carries it with us.
This story challenges us to see things differently:
Our times in the wilderness – not as God’s absence, but as a chance to meet Him
Our failures – not as the end, but as the start of repentance
Our suffering – not as a curse, but as a place where healing can begin.
Excursus on Numbers 21:4–9
Title: Rebellion or Responsibility? – A debate on spiritual leadership and church culture
Speaker 1:
I think we need to talk more than ever about what happens in Numbers 21:4–9. The people of Israel rebel against Moses – and therefore against God Himself. For me, this attitude is not just a one-time event in the Bible. And to be honest, I see it today as well. Many Christians are not rebelling against false authority, but against any form of order. I see it in churches where young, idealistic pastors can hardly continue because they are constantly questioned by people who think they know better. Especially in free churches. That destroys communities.
Speaker 2:
I understand your concern, but I find such statements dangerous. People are not “rebellious” just because they are critical. We must carefully distinguish: Criticism of leadership is not the same as rebellion. Think of the Milgram experiment: In this 1960s psychological study, ordinary people were willing to give others what they thought were painful electric shocks – just because an authority figure told them to. The experiment shows how far people can go in obedience when they suppress their conscience.
Or take the film The Wave: It shows how quickly a normal classroom under an authoritarian teacher turns into a totalitarian group dynamic – with exclusion, pressure, and blind following. It’s a warning that even well-meaning leadership can turn into dangerous power if it cannot be questioned.
Speaker 1:
But we’re not talking about blind obedience! I’m talking about healthy, voluntary submission – where leaders don’t ask anything that contradicts God’s Word. Look at Hebrews 13:17: “Obey your leaders and submit to them, for they watch over your souls.” That’s biblical. And often, I see the opposite: constant mistrust, resistance, destructive criticism. During the COVID period, it became very clear: Many Christians ignored government rules, saying the state had no right to tell them what to do. But Romans 13 says we should obey the authorities – as long as they don’t make us disobey God.
Speaker 2:
Yes – as long as they don’t force us to sin. But that’s the point: What is spiritual disobedience, and what is freedom of conscience? I’m afraid your view makes it easy to silence critical voices. People who name problems are labeled “rebellious.” And honestly: spiritual leaders are not automatically infallible. If no one can question them, things get dangerous. Many authoritarian churches have used religious language to hide abuse and control. The Bible calls us not only to obedience, but also to truth.
Speaker 1:
I agree with you: abuse of power in the church is real. And yes, spiritual leaders are not above criticism. But can I be honest? I also see the other side: leaders who truly want to serve are worn down by constant criticism. I’ve seen young pastors cry because they faced opposition from every direction – not out of a desire for truth, but out of stubbornness, wounded pride, or ego. Paul writes in 1 Thessalonians 5:12–13 that we should respect our leaders and value them in love. That’s biblical balance.
Speaker 2:
You’re right: criticism can destroy too. And yes, people need leadership. But they need leadership that serves – like Jesus did. He says in Mark 10:43–45: “Whoever wants to be great among you must be your servant.” A healthy church is not a power machine but a place where people listen to Christ together. That also includes the courage to say stop when something is wrong. And: Criticism is not the same as rebellion. In the New Testament, the church is a place for thinking together, testing together, carrying together.
Speaker 1:
You’re right. I don’t want to deny that. Spiritual leadership is only biblical if it is loving, serving, and transparent. I just think that many people today don’t understand the word “authority” anymore – because they only see abuse. But the Bible speaks not only of freedom, but also of order. Ephesians 4:11–12 says: God gave the church apostles, prophets, evangelists, pastors, and teachers – “to equip the saints.” Leadership is a service – but a necessary one. Without it, the church becomes a willpower group with no direction.
Speaker 2:
And I would add: This leadership must always be accountable. It must be tied to Christ, to the Word of God, to community, to professional supervision – and to the courage to be questioned. Then I can follow – because I see: No one here wants to rule, but to serve.
Speaker 1:
So let’s agree: True spiritual leadership is not human dictatorship, but a responsible ministry. And Christians are invited to submit – but only where Christ is at the center.
Speaker 2:
Exactly. And where that is no longer the case, courage for criticism is needed. But both require humility. Then true church can grow.
Summary and explanation of John 3:13–17
Jesus lifted up – like the bronze serpent
Jesus directly refers to this image in His conversation with Nicodemus. In the Gospel of John, He says: “Just as Moses lifted up the snake in the wilderness, so must the Son of Man be lifted up.” He clearly points to His own cross.
This “lifting up” has a double meaning: on the one hand, the painful death on the cross; on the other hand, the spiritual exaltation to glory with the Father. This tension is the center of our faith: The cross is not the end, but the beginning.
Just as looking at the bronze serpent brought healing, faith in the lifted-up Christ brings eternal life. The STAMPS Study Bible says: “Looking to Christ is not a one-time moment, but a lifestyle of depending on God’s grace.”
Bible text: John 3:13–17 – The lifting up of the Son of Man
“No one has gone up into heaven except the one who came down from heaven – the Son of Man.
And just as Moses lifted up the snake in the wilderness, so must the Son of Man be lifted up,
so that everyone who believes in Him may have eternal life.
For God so loved the world that He gave His only Son,
so that everyone who believes in Him may not perish but may have eternal life.
For God did not send His Son into the world to condemn the world,
but in order that the world might be saved through Him.”
(John 3:13–17, New Revised Standard Version)
1. The context – the night conversation with Nicodemus
These verses appear in the middle of the conversation between Jesus and Nicodemus, a Pharisee and member of the Jewish council. He comes to Jesus “by night” (John 3:2) – which refers not only to the time, but also to his spiritual condition. Nicodemus stands for many religious people who are searching for truth, but still live in the shadows.
The Stuttgart Study Edition calls this conversation “the theological climax of the early part of John’s Gospel” – here Jesus reveals not just His mission, but His deepest identity.
2. Come down from heaven – unique authority
Jesus explains first: No one has gone up to heaven except the one who came down – the Son of Man.
This reflects a major theme in John’s Gospel: the origin of Jesus. While other prophets were sent by God, Jesus comes from heaven itself – from the heart of the Father. His authority is not learned or given – it is part of who He is.
The New Jerusalem Bible emphasizes: “Christ is not just a messenger, but the incarnate revelation of God.”
Historically, Jesus’ title “Son of Man” refers to the vision in Daniel 7:13, where one “like a Son of Man” comes with divine power. In Jewish apocalyptic writings, this term was filled with hope and the expectation of salvation.
In daily life, this means: Jesus knows what He’s talking about – He brings not opinions, but truth.
3. The bronze serpent as an image of the cross
In verse 14, Jesus directly connects to the reading from Numbers:
“Just as Moses lifted up the snake in the wilderness, so must the Son of Man be lifted up.”
Here Jesus uses Old Testament imagery to explain His own crucifixion.
The lifting up has a double meaning:
Outwardly: being lifted on the cross
Inwardly: being lifted into the glory of God
This reversal of signs is central to John’s Gospel: The cross becomes the throne. Jesus becomes King not by escaping death, but through it.
The STAMPS Study Bible writes: “The exaltation of Christ is the turning point of history – it is both judgment and grace.”
Saint Athanasius of Alexandria wrote in the 4th century:
“He was lifted up so that we might look up. He was wounded so that we might be healed.”
(Athanasius, De Incarnatione, Alexandria, 318 AD)
4. Eternal life – the new state of humanity
The goal of this lifting up is that “everyone who believes in Him may have eternal life.”
In John’s Gospel, eternal life does not just mean life after death, but a new quality of life starting now – life in connection with God.
Faith here means not just agreement, but a living relationship, trust, and deep connection.
The Elberfelder Study Bible explains: “Believing in Christ means giving oneself out of your own hand – and laying yourself into God's hand.”
In everyday life: I cannot earn eternal life – but I can receive it. Looking to Christ is enough – when it is done with the heart.
5. The most famous verse in the Bible – John 3:16
“For God so loved the world…” – this verse has appeared on banners at sports events, is central in mission work worldwide, and belongs to the core of every evangelistic message. And yet: it is not a cliché, but a radical truth.
God does not love the world because it is beautiful or good – but in spite of its guilt. God’s love is original, one-sided, undeserved.
Bonhoeffer said:
“God does not love people because they are valuable. People are valuable because God loves them.”
(Bonhoeffer, Discipleship, Munich, 1937)
This love has consequences: God gives His only Son. This “giving” is more than a gift – it is a sacrifice. In Christ, God gives Himself.
The Stuttgart Commentary explains: “This verse brings together the Passion, the Resurrection, and the mission – the heart of the Gospel in one sentence.”
6. Not condemnation, but salvation
At the end comes a surprising addition: “God did not send His Son to condemn the world, but that the world might be saved through Him.”
This means the first goal of Jesus’ coming is not judgment, but salvation.
That doesn’t mean there is no judgment – but that the offer of salvation comes first. Whoever rejects the light judges himself (see John 3:18–21).
Frère Roger of Taizé said:
“Christ did not come to condemn, but to embrace. He heals through tenderness.”
(Letters from Taizé, 2001)
7. Everyday life: the look that saves
Many people today are afraid of God. They think of judgment, punishment, rejection. But John 3:17 is clear: Jesus came to save.
A free church pastor once told of a man who said: “I don’t think God wants to see me.” The pastor replied: “Yes – He put His Son on the cross just to see you.”
The invitation is clear: Whoever looks to Jesus receives life. Whoever lets themselves be found by love becomes free.
Everyday relevance
In real life, we often must go through crises to be healed – after a loss, illness, or broken relationship. The cross is a sign that God creates something new even through what is broken.
An evangelical Christian once shared that during a time of deep depression, he could do nothing but look at the cross on his wall – no words, no prayer. And yet it was this simple gaze that carried him.
Saint John of the Cross said:
“When you walk in darkness, look to the Crucified One – He is the light that leads you.”
(John of the Cross, The Ascent of Mount Carmel, Toledo, 1587)
III. Summary and explanation of Philippians 2:6–11
The obedient servant – to the point of death on a cross
The Christ hymn from the letter to the Philippians shows the inner path of Jesus: He was equal to God, but emptied Himself and became like a human. Not just any human – a servant. He obeyed to the point of death on the cross. Then God “exalted Him above all” and gave Him the name before which every knee shall bow.
Bible text: Philippians 2:6–11 – The path of Christ: humiliation and exaltation
“Christ Jesus was in the form of God, but did not consider equality with God something to be exploited,
but emptied Himself, taking the form of a slave, being born in human likeness.
And being found in human form, He humbled Himself and became obedient to the point of death – even death on a cross.
Therefore God also highly exalted Him and gave Him the name that is above every name,
so that at the name of Jesus every knee should bend – in heaven and on earth and under the earth –
and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.”
(Philippians 2:6–11, NRSV)
1. The historical background of the letter to the Philippians
The letter to the Philippians was probably written around 55–60 AD while Paul was in prison – in Ephesus, Caesarea, or Rome. The church in Philippi was the first Christian community on European soil (see Acts 16), founded by Paul himself.
In a time of pressure and division, Paul calls the community to unity, humility, and discipleship. At the heart of this exhortation is a hymn – likely a confession older than Paul himself, which he uses and deepens.
The Stuttgart New Testament Study Edition calls this hymn “a liturgically shaped early Christian song with deep theological meaning,” which embraces both the incarnation and the exaltation of Christ.
2. The main idea: the way up goes through going down
The central theological message:
Humility leads to exaltation – not the other way around.
Christ is not exalted despite His weakness, but because of His obedience to death.
The dynamic is:
→ Descent into depth – this is the beginning of the ascent to glory.
This biblical reversal is the radical center of the Gospel. Whoever accepts the cross will be lifted up – whoever lifts himself up will be humbled (see Matthew 23:12).
3. “He was equal to God” – the divinity of Christ
The hymn begins with a revolutionary claim: Christ was “in the form of God.” This means not just external similarity but inner equality. Christ was divine from the beginning.
The New Jerusalem Bible emphasizes: “Here we find one of the earliest statements about the divinity of Christ – not only after Easter, but from before all time.”
In daily life this means: Jesus is not just a teacher, prophet, or miracle worker – He is the eternal Son of God.
4. “He did not cling to being equal to God” – voluntary renunciation
Jesus could have used His divine power – but He “did not hold on to it.”
The Greek word harpagmos can mean “something to be grasped” or “a prize to be clutched.” Christ does not use His divinity for Himself, but for service.
This is the exact opposite of the temptation in Genesis 3:5, where the human wanted to “be like God.” Christ is like God – but chooses not to hold onto it.
Bonhoeffer put it like this:
“God does not become man in power, but in powerlessness.”
(Bonhoeffer, Discipleship, Munich, 1937)
5. “He emptied Himself” – the path into humanity
The word “emptied” (ekenōsen in Greek) means: to pour oneself out, to strip oneself, to give up all privilege.
He becomes “like a slave” – the lowest social status in the ancient world. In Roman society, a slave was property, without rights, under someone else’s control. Christ takes this role willingly.
The Elberfelder Study Bible notes: “Christ did not just become human, but a human on the margins – completely at the bottom.”
This is not a religious image, but historical fact: born in a stable, raised as a carpenter’s son, executed like a criminal.
In everyday life this means: Christ knows your weakness, your pain, your powerlessness – because He carried it Himself.
6. “Obedient to death” – the radical obedience of Jesus
The climax of the first half: “to death – yes, death on a cross.”
Crucifixion was in Roman law the most shameful and painful punishment – reserved for slaves and rebels. The philosopher Cicero wrote:
“The cross is so cruel that a Roman citizen should not even think of it.”
(Cicero, Pro Rabirio, 63 BC)
Jesus’ obedience was not blind, but born of love. He knew what it would cost – and still went.
The STAMPS Study Bible explains: “Jesus’ obedience is not forced, but chosen. It is obedience out of love.”
7. “Therefore God exalted Him” – the turning point of the hymn
Now comes the reversal: Because Christ humbled Himself, God lifts Him up. The “name above all names” (Jesus = “God saves”) is given to Him.
The structure seems paradoxical:
Humiliation → Exaltation
Human form → Name above all names
Servant → Lord
Cross → Bowing of the knees
The Stuttgart Commentary emphasizes: “The exaltation is not a reward – but the divine confirmation of Jesus’ path.”
8. “That every knee should bow” – the universal claim of Christ
The universal effect:
In heaven (angels), on earth (people), and under the earth (the dead) – all recognize the lordship of Jesus.
This statement is deliberately global. It transcends ethnicity, religion, and even cosmic boundaries.
Martin Luther wrote:
“Where Christ rules, everything else must give way. Not by the sword, but by the Word.”
(Luther, Exposition of Philippians, Wittenberg, 1520)
9. “Jesus Christ is Lord” – the Christian confession of faith
This last line is not just a theological conclusion, but a liturgical profession of faith. The title “Lord” (Kyrios) was used for the Roman emperor – here, it is applied to Christ.
It is a political confession: Jesus is the true Lord, not Caesar.
It is a spiritual confession: Jesus does not rule through violence, but through love.
10. What this means for my everyday life
I want Christ to show me that true greatness is not in power, but in service.
I want to stop making myself big – and learn to trust God instead.
I want to understand that the path of the cross is not a detour, but the way of love.
I want to choose each day again: humility, obedience, and the confession “Jesus Christ is Lord.”
Here lies the main focus of today’s sermon: Humiliation leads to exaltation. No other text expresses the logic of the cross so clearly. It is not power that saves, but humility. Not violence, but surrender.
The Stuttgart New Testament Study Edition calls this hymn “an early form of Christian liturgy and confession,” which shows that Jesus was not exalted despite the cross – but because of it.
Pope Benedict XVI said in a Good Friday sermon:
“The cross is the true kingship of Christ. It is the only crown that knows no pride – only love.”
(Benedict XVI, Good Friday Sermon, Vatican, 2008)
What I want to learn from this
I want to learn that God’s path is often not my own – that in difficult moments I don’t need quick solutions, but a clear look at the cross.
I want to dare to trust more: that God can bring deep healing from the greatest weakness.
I don’t want to complain anymore about the detours in my life, but instead interpret them in the light of the cross.
Before exaltation comes humility; this also includes surrender, and sometimes even submission – in the church and in society.
I want to believe even when I cannot see – and pray when all I can do is cry.
Because those who look to the cross will live.
Seven Intercessions
Lord, we pray for all people who lose courage in crises, disasters, or wars – show them the cross as a sign of Your nearness.
Lord, we pray for all Christians who are persecuted – give them the comfort of the exalted Christ.
Lord, we pray for our churches – make them humble, that they no longer exalt themselves, but Christ alone.
Lord, we pray for all who feel overwhelmed by themselves – teach them to serve, as You did, instead of dominating.
Lord, we pray for our society – that justice and mercy go hand in hand.
Lord, we pray for those in politics and media – that they do not manipulate the truth, but serve it.
Lord, we pray for ourselves – that we see in the cross not just suffering, but hope, and learn to live from it.
Literature References
Benedict XVI. Good Friday Sermon. Vatican, 2008.
Bonhoeffer, Dietrich. Letters and Papers from Prison. Munich: Chr. Kaiser Verlag, 1951.
Bonnke, Reinhard. Living a Life of Fire. Orlando: Full Flame Publishing, 2010.
Elberfelder Bible. Edition with Explanatory Notes. Wuppertal: R. Brockhaus Verlag, 2023.
Graham, Billy. Peace with God. Waco: Word Books, 1953.
John of the Cross. The Ascent of Mount Carmel. Toledo, 1587.
New Jerusalem Bible. Freiburg: Herder, 1985.
Roger, Frère of Taizé. God Can Only Love. Taizé: Edition Taizé, 2003.
Stuttgart Explanatory Bible. Stuttgart: German Bible Society, 2007.
Stuttgart New Testament, Annotated Study Edition. Stuttgart: Catholic Educational Institute, 2024.
Stuttgart Study Edition Old and New Testament with Lexicon. Stuttgart: Catholic Educational Institute, 2024.
STAMPS Study Bible. Witten: SCM R. Brockhaus, 2015.
Online Sources
https://www.bibleserver.de
https://www.vaticannews.va/de/evangelium-des-tages.html
https://schott.erzabtei-beuron.de
Part 3 – Five different Sermon Styles
Not every person is reached by the same form of speech. That’s why the following five versions present the same biblical message in five different ways – each suited to different minds, ages, and spiritual backgrounds.
Some need a personal story. Others a dialogue. Some respond to images and emotions. Others to logic and theology.
All five begin from the same foundation:
→ Numbers 21:4–9
→ John 3:13–17
→ Philippians 2:6–11
The main message is always:
Whoever looks to the Crucified One receives life.
Exaltation comes through humility.
God's salvation comes not through power, but through surrender.
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A. Dialogic Sermon – “A night talk with Nicodemus”
NICODEMUS:
Rabbi, I don’t understand it. You speak of new birth – but how can a grown man start over?
JESUS:
Nicodemus, you’re a teacher, and yet you don’t know this? No one can enter the Kingdom unless he is born from above.
NICODEMUS:
You speak of wind and water and spirit. It sounds beautiful. But it confuses me.
JESUS:
Then let me tell you something older than both of us. Do you remember the story of the bronze serpent in the wilderness?
NICODEMUS:
Of course. Our ancestors rebelled, were bitten by serpents – and healed by looking at that serpent Moses had lifted up.
JESUS:
That’s exactly what will happen again. The Son of Man must be lifted up – just like that bronze snake. And those who look to Him will live.
NICODEMUS:
Lifted up? What do you mean? Like a prophet being exalted?
JESUS:
No. Lifted up in shame. On a cross. The greatest humiliation will become the path to eternal life.
NICODEMUS:
You speak in riddles, Master.
JESUS:
No. I speak with love. For God so loved the world that He gave His only Son – that whoever believes in Him should not perish, but have eternal life.
NICODEMUS:
Then why do so many people run away from that light?
JESUS:
Because light exposes the heart. And people fear being known. But those who live in the truth – come into the light, freely.
NICODEMUS:
You’re not like the others, Jesus. You don’t just preach. You carry something.
JESUS:
I carry a cross. And one day soon, I will be lifted up. When that happens, remember our conversation – and look up.
B. Narrative Sermon – “The man who looked and lived”
He was just a man in the crowd. Not important. Not special. Just one of many walking through the desert – tired, thirsty, and angry.
He had left Egypt with hope. But that was long ago. The sun burned down. His children were hungry. The water tasted like metal. And the road seemed endless.
Then it happened. Again. Another delay. Another detour. The leaders said: “We must go around Edom.” And something broke inside him.
He cursed the food – that strange manna. He cursed Moses – the man who always said, “Trust God.” And he cursed the journey itself.
Later that night, he woke up in pain. A sharp burning in his leg. Then in his arm. He screamed. It was a snake – red, fast, deadly. His skin turned black. His heart raced. And he saw others screaming too.
There were snakes everywhere.
In the panic, no one spoke. Only fear. He crawled toward the camp center. Moses stood there – old, silent, praying. Then he heard Moses say: “God told me to make a bronze snake. Whoever looks at it will live.”
What kind of nonsense is that? he thought. A metal figure to save us?
He turned away.
But the burning spread. He grew weaker. And suddenly, he saw his child lying still – bitten too. Her lips blue. Her eyes wide open.
Then something cracked inside him. Not his leg. Not his pride. But his heart.
He crawled again. This time toward the bronze snake.
It wasn’t impressive. Just a pole. A twisted shape. But it stood high. For all to see.
He forced his eyes upward. Just once. Just a look.
And in that moment – it was as if the pain paused. His lungs filled with air. His heart beat steady. And warmth returned to his limbs.
She – his daughter – opened her eyes.
He began to weep.
Not for the snake. Not for the healing. But because he realized: the One who gave the cure… had not given up on him.
Many years later, he heard of a man in Jerusalem. A teacher. A healer. They said He spoke of love and light.
And then he heard – that this man had been lifted up. On a cross. Outside the city.
And he remembered. The pole. The bronze. The look.
And he whispered, “I know this story. I know this God. He saves through surrender.”
He was never just a man in the crowd again.
He was the man… who looked – and lived.
D. Biographical Sermon – “From Prison to Light – Three Lives and One Cross”
Dietrich Bonhoeffer was in prison when he wrote:
“Only the suffering God can help.”
He had preached against Hitler, helped Jews flee, and was finally arrested.
In the cold of his prison cell, he held onto the cross.
For him, the cross was not a decoration. It was a scandal. A protest against evil. And a sign of hope.
He wrote to his family:
“It is not the religious act that makes the Christian, but the sharing in the sufferings of God in the world.”
Bonhoeffer looked to the crucified Christ – and lived.
Billy Graham once stood before thousands in Los Angeles. He had no university degree. No big name.
But he had one message:
“God loves you. Christ died for you. You must decide.”
He pointed to the cross.
Not to himself. Not to his achievements. But to Jesus – lifted up.
Many came forward that night – not to be healed of a disease, but to be healed of sin.
Graham said:
“Christ is the only answer to the deepest need of every human heart.”
He looked to the crucified Christ – and lived.
Pope Benedict XVI, in his Good Friday sermon, said something unforgettable:
“The cross is the true kingship of Christ. It is the only crown that knows no pride – only love.”
For Benedict, the cross was not a defeat. It was a coronation.
Jesus does not reign from a golden throne. He reigns from a tree.
And His scepter is not made of silver. It is a nail – driven into wood.
Benedict looked to the crucified Christ – and lived.
Three lives. Three different stories. One center: the cross.
In prison. In the stadium. In the cathedral.
They all saw the same thing:
The path to life goes through death.
The way to glory leads through humility.
And that is why we also say:
Whoever looks to the Crucified… will live.
E. Iconographic Sermon – “The Church in the Storm – A Painting of Hope”
Imagine a classical oil painting.
At the center is a large, majestic ship. The sails are torn, the mast leans, and the hull is cracked. Waves crash against its side. Lightning strikes in the background. On its side, in golden letters, it says: ECCLESIA CATHOLICA.
This is the Church.
The ship is not perfect. It’s not calm. But it is afloat. And despite the storm, the cross on its deck still stands. It is bent, yes – but not broken.
Next to it, there are two smaller ships. One is labeled COPTIC CHURCH, the other SYRIAC-ORTHODOX CHURCH. Their shapes are different, but they too are battered by wind and rain.
And around them – seven small lifeboats. Each one marked: Lifeboat. And on each: a different word. BAPTIST. PENTECOST. B. GRAHAM. JOH. XXIII. FRANCISCUS. CHARISMATIC. EVANGELIZATION.
They are scattered, but all their sails point in the same direction: toward the cross.
One of the lifeboats is sinking. A man inside cries, “We’re not part of the big Church!” Another shouts, “We have the truth!” A third just weeps.
But then – a light breaks through the clouds.
And it does not fall on the ships. It falls on the cross.
The bronze cross – lifted high on the Catholic ship. And from it, light shines across the water.
Not from strength. Not from beauty. But from surrender.
And all the lifeboats, all the churches, all the believers – lift their eyes.
And they live.