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Lectionary Readings
(from the Revised Common Lectionary)

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Sunday, November 27, 2022

First Sunday of Advent—Advent, Year A


Preachers familiar with the Lectionary will not be taken off guard that the very first Gospel reading to begin the church’s year is a potentially anxiety-inducing warning of the end. The Preacher is advised to lean into that shock and awe, and not ameliorate it to the images of babies in mangers already creeping into parishioners’ heads as the Christmas decorations have already gone up at the department stores. Christ’s words jolt us out of holiday complacency. The Christ Child we picture as a sweet cherub and frame with sugarplums and garlands will come at the end of all things to judge the living and the dead!

The preacher might focus on “coming” in verse 37, parousia, literally “presence,” an ordinary Greek word used for a visit by a political authority, but which the church adopted as a label for intervention by Christ in the course of history. This special sense of “coming” can be used as a single word to describe the visit of the King of Kings that we ought to use for Advent, but also to expect: At the end of the world when he will judge the living and the dead as glimpsed in our first reading, but also in the course of our own lives by the power of the Holy Spirit. This is what Paul speaks to us about in the second lesson. Truly every moment of our entire lives is lived in the anticipation of the advent of our Lord both now and in the age to come.

Sunday, December 4, 2022

Second Sunday of Advent—Advent, Year A


The Old Testament prophets were often commanded by God to do symbolic actions to amplify their verbal message (cf. Ezek. 4, 24). John the Baptist’s entire life is a “speech-act” that heralds Jesus’ life. John’s ministry mimics the Lord’s: He leads a popular movement outside of the religious establishment, preaching repentance, claiming direct authority from God, and executed reluctantly by the rulers. Even the bodies of both men were taken by their disciples after death. In verse 4, John cuts an Elijah-like figure (cf. 2 Kings 1:8), an impression Jesus reaffirms in next week’s Gospel.

The Gospel of Matthew is uniquely focused on the continuity of Jesus with the Old Testament scriptures, and John’s special place in this Gospel’s panoply of types and allusions is as the hinge between Old Testament prophetic tradition and Jesus’ ministry. John, the Old Testament prophet, whose message points the people forward to the one who is “mightier than I, whose sandals I am not worthy to carry.” John’s baptism is a pledge of repentance, Jesus’ comes with supernatural gifts. Like the prophets before him, John heralds a coming judgment, and Jesus will execute it.

John the Baptist’s Christ-shaped life is also our vocation as Christians. John reflects Jesus from the B.C. side of history, we do the same from the anno Domini. In this, modern Christians have every advantage, empowered by the Spirit and intimate with Christ. This does not mean all true believers must launch a prophetic ministry in hopes of martyrdom. The Christ-shaped life is not a matter of career planning. Rather, our own lives will take on Christ’s shape when we follow John’s advice to “bear fruit in keeping with repentance.” The believer who does this daily, repenting of sins, and looking for opportunities to exercise the fruits of the Spirit, will find that her life has indeed come to bear Christ’s image.

Sunday, December 11, 2022

Third Sunday of Advent—Advent, Year A


There are a few puzzling phrases in this week’s Gospel, perennially debated by interpreters. The occasion for John’s disciples request for clarification of Jesus’ mission is nowadays taken to mean that the Baptist himself was puzzled or disheartened while in prison, often leading to homiletical reflections on how even the strongest believers sometimes find themselves in doubt. (More likely, the bemusement came from John’s disciples, with their master electing to put them in direct contact with Jesus himself).

Verse 7 sees a tantalizing allusion to the reed symbol found on Herodian coinage of the time, sparking preachers to harp on a favorite theme of Jesus’ superiority to political authority and God’s operation on the margins of imperial power. Still more argued over is Jesus’ meaning of “the Kingdom of Heaven subjected to violence and the violent take it by force” of verse 12. This is probably a positive comment on how sinners came rushing to John’s message of repentance, bypassing all of the proper religious channels.

A more foundational sermon will focus on verses 11-15 and replace the Psalm with the Magnificat in Luke. Choosing this will cause the readings to resemble the great Deisis icon, used in the Eastern traditions since late antiquity, which sees Mary and John the Baptist flanking Jesus, gesturing toward him.

The message of the image is verse 13, which may also be the main idea of the sermon: That the spoken Word of God of the Prophets is passed through John to its perfection, the Incarnate Word born of Mary. The sermon can be an opportunity to instruct the congregation on the relationship between the Old and New Testaments. The Gospel’s pride of place in liturgical services sometimes scandalizes believers who, rightly, consider all Scripture to be “God-breathed and profitable for teaching.” It may seem stranger still that the peak of the liturgy’s crescendo comes after the ministry of the word at Holy Communion. God’s Word written in the scriptures is perfected by God’s Word Incarnate: Jesus himself. Therefore, all Scripture finds its proper place by pointing to him.

This theme was especially important to the Jewish audience of Matthew’s Gospel. The Law came directly from God and the Jewish peoples’ fidelity to it defined them as a people. Then as now, honest devotion to Yahweh was nagged by the temptation to reduce God himself to the script. Modern believers, tempted in the same way toward a bare textualism in their worship, will benefit from the same reminder: That Christ is not a literary construct or on vacation in heaven, but immanent to his church by the Holy Spirit, who communes with them in a special way by way of the sacraments. All words point to the Word made flesh for us.

Sunday, December 18, 2022

Fourth Sunday of Advent—Advent, Year A


On the last Sunday before the Nativity, it is essential to focus on the mystery of the incarnation. Matthew’s Gospel sheds light on two things: Jesus’s Davidic title through the lineage of Joseph, Jesus’ adoptive father (v. 20; also the preceding genealogy is three sets of 14 generations, the numerological symbol of David), and his divine authority of God his true father evidenced by the Virgin Birth. Jesus then is Lord of both heaven and earth. Jesus declares this dual kingship explicitly at the end of the Gospel: “all authority in heaven and on earth has been given to me” ( Matt. 28:18).

As the gauzy haze of the holidays closes in, the congregation may be exhorted to recognize that the Christ Child is not only Lord of Heaven (which is, in our secular age, a safely far-off “spiritual” idea) but his authority is over our earthly lives as well. His words, law, and church therefore, have authority over how and toward which ends we live our lives. This will prepare the congregation to receive his words in Matthew’s Gospel as news and command, rather than inspirational quotes and the off-chance of an afterlife. Jesus is Lord of heaven and earth both now on earth, and forever in heaven.

Saturday, December 24, 2022

Nativity of the Lord - Proper I Christmas Eve & Day—Christmas, Year A


At Christmas Eve, the preacher must be vigilant not to ease into a comforting exposition of the well-known Christmas story. As the last Christian feast our society bends around, the temptation will be to preside over the palpable sensations of hearth and home like the merry Spirit of Christmas Present. But the feast is too foundational, the scriptures too portentous, to cover over with gauzy sentiment.

It is probably a good idea to let the Isaiah passage lead the themes and exhortations, because it gives meaning to Luke’s moment. The Lectionary gives us no room to shy away from the Christological target of the millennia-old prophecy: It is about the gladsome arrival of Jesus Christ, the promised child, surely more (and more wonderful) than anyone bargained for. The new birth is the realized hope of Israel and a light to the nations. The congregation would be well exhorted to imitate Mary as they go home to their dinners and presents and families—to treasure these things quietly in the midst of the hubbub, that their faith may not burn off with the moment, but be confirmed by prayerful contemplation.

Saturday, December 24, 2022

Nativity of the Lord - Proper II Christmas Eve & Day—Christmas, Year A


In this first of the two Christmas day services (traditionally at dawn), the Gospel from Christmas Eve is (largely) repeated, however a new Isaiah reading takes center stage. God’s vow to restore Jerusalem ends with an encouragement that the “Daughter of Zion” recognize her salvation is arriving. The preacher should not be timid to draw the Marian parallel here since she is a type of the church. Salvation is indeed “with her,” literally to be found inside of her, and from her womb springs the firstborn of a redeemed, holy people. Titus spells out the terms of that salvation hinted at in the Isaiah passage: Entrance through the baptismal waters of new birth in the Spirit, justification by Christ, one great movement leading to the hope of eternal life.

Saturday, December 24, 2022

Nativity of the Lord - Proper III Christmas Eve & Day—Christmas, Year A


The principle text for the feast of Christmas is undoubtedly John 1. Each of the Gospels, in the sequence in which they were written, begin Jesus’ story earlier than the last. Mark begins at Jesus’ baptism, Luke at the Nativity, Matthew’s genealogy extends back to Adam himself. John, astoundingly, begins before all beginnings.

From this dizzying vantage point before and above all creation, the preacher may feel vertigo, since there is literally nothing in all the universe that is irrelevant to this text, and therefore an infinity of possible themes to be explored, so it will helpful to follow the text of the Gospel itself to properly relate these cosmic mysteries to the church to whom they have been revealed.

Verse 14 grounds the mystery of the eternally begotten logos and the incarnation, not in appeal to philosophical categories, but in concrete experience. “We saw his glory” (NASB) ought to be taken straightforwardly as an eyewitness report, not some sense of spiritual or intellectual “seeing.” Though Christ is above and before all things, the main message here is that he was directly experienced, and may still be today through his Holy Spirit and in prayer.

Ordinary human contact with the divine is what our faith is built upon, not clever philosophical ideas. Hebrews drives this point home, declaring that Jesus is the “perfect imprint” of the Father. The unseeable God is made perceptible, which brings theology into simplicity, eternity into time. Preachers ought to craft their messages with this “downward” movement in mind, not staying in the clouds of cosmic mystery, but proclaiming the gospel that the highest God has made himself fully knowable to limited beings, even little children. Our sermons ought to be just as knowable!

Sunday, December 25, 2022

Nativity of the Lord - Proper I Christmas Eve & Day—Christmas, Year A

Sunday, December 25, 2022

Nativity of the Lord - Proper II Christmas Eve & Day—Christmas, Year A

Sunday, December 25, 2022

Nativity of the Lord - Proper III Christmas Eve & Day—Christmas, Year A

Sunday, January 1, 2023

First Sunday after Christmas Day—Christmas, Year A


The Gospel of Matthew is concerned to show the continuity between Jesus and the Jewish scriptures. This is displayed both in direct fulfillment of prophetic word–Hosea 11:1 fulfilled in v. 15, and Jeremiah 31:15 in v. 17–and also by revealing the archetypical form of the story. In this passage, the circumstances of Jesus’ birth closely resemble Moses’: Saved from a paranoid ruler’s decree to kill male babies, squirreled away into the heart of Egypt, and returning home after the threat is past. Jesus is the higher Moses.

Therefore, the preacher will do well to avoid simply re-telling the beats of the narrative, adding unrecorded color commentary (“We can only wonder what Joseph might have been thinking …”) in order to fashion some sort of exhortation out of the twists and turns of the plot. The Gospels do more than simply relate what happened next, they paint a portrait of Jesus which fulfills the lives of the patriarchs, faithful monarchs, and prophets of old. Like theme music, the passage illuminates Jesus’ mission by relating it to the Exodus. The salvation of the Israelites brought about by God through Moses has now been recapitulated on an even greater scale: God himself rescuing all his children from the slavery to sin and death.

Sunday, January 1, 2023

Holy Name of Jesus (Mary, Mother of God)—Christmas, Year A


The Feast of the Holy name on January 1 is a fitting way to begin the calendar year: By reflecting on the identity of Jesus Christ and recommitting ourselves to participation in the mission of his church on earth.

The “name” of God in the Old Testament carries a great deal more weight than just functioning as a label. It represents authority and reputation. For instance, Yahweh often acts “for the sake of my Holy Name” (Ezek. 36:22). After the incarnation, Jesus has become “the name that is above every name” (Phil. 2:9).

The Gospel passage shows the telltale pattern of the Spirit in the church: The shepherds, receiving the gospel revelation from on high, are not content to simply receive it. They are immediately up and out on mission, rushing to the Lord, and then off to tell the world the good news. The believer’s proper response to the identity of Jesus is to rush to be near to him, and then go out with joy to do the work that he has given us to do: To spread the news to all. Mary’s response signals the church’s vocation is not just enthusiasm, but contemplation of God and his action in history. Together, the band of shepherds and family prefigure the church’s work in the world and through it, the name of Jesus is honored and proclaimed.

Sunday, January 5, 2020

Second Sunday after Christmas Day—Christmas, Year A

Friday, January 6, 2023

Epiphany of the Lord—Epiphany, Year A


The Feast of the Epiphany, in the ancient church, far outshone Christmas. The first of the three traditional manifestations of Christ observed by the church in this season is the revelation of Christ to the Magi which represented God making good on his promise to “bless the nations” through Israel, bringing the “other sheep who are not of this fold” (John 10:16) into the center of God’s saving work.

The Magi prove that the Gentiles are not an afterthought, but are major characters from the beginning, even being used by God to thwart the tyrant’s treachery. Also, the Magi bring three gifts that reveal Christ’s identity and mission: Gold—a gift fitting for his kingship, Frankincense—the priest’s provision for offering sacrifice, and Myrrh—an embalming oil, foreshadowing his crucifixion (cf. the appearance of Myrrh in Mark 15:23 and John 19:39).

Sunday, January 8, 2023

Baptism of the Lord (First Sunday after Epiphany)—Epiphany, Year A


Matthew’s account of Jesus’ baptism, the second of the three traditional manifestations of Christ, contains John’s protest. This is included to make clear that Jesus was not an ordinary human being in need of repentance from any sin.

The church saw many layers to the reason for Christ’s baptism, each with potential pathways for the preacher to explore. It was to endorse and fulfill John’s preceding baptismal ministry. It was to show that he is “meek and lowly” (Matt. 11:19) to encourage conversion. It was to give an example of repentance for others to follow. Most profound of all, perhaps, was the suggestion that while the waters of John’s baptism symbolized the cleansing from sins, Christ himself baptized the waters he entered, inaugurating his baptismal ministry which truly forgives sins.

Sunday, January 15, 2023

Second Sunday after the Epiphany—Epiphany, Year A


John the Baptist, the Voice who speaks of the Word, witnesses to a few key details that clarify Jesus’ divinity.

First, John sees Jesus walking toward him, indicating that Jesus always takes the initiative. No less than at the Cross (cf. John 10:18), Jesus is the one who acts, he is not acted upon.

Second, John proclaims Jesus as the Lamb of God “who takes away the sins of the world.” Jesus is the true Passover Lamb, who is already without blemish. By coming to be baptized he is taking on the sins of the world which had, as it were, been laid down in the waters of John’s baptism, completing the Baptist’s ministry.

Third, the Holy Spirit resting on Jesus “like a dove” recalls the dove that never returned to Noah after the flood. The return of the dove signifies that Christ is the true mount that saves us from the waters of death.

Sunday, January 22, 2023

Third Sunday after the Epiphany—Epiphany, Year A


It is not an accident that the beginning of Jesus’ public ministry in Matthew comes right after John’s imprisonment. The transfer of John’s ministry to Jesus’ is now complete. From now on it is Jesus calling for repentance and the nearness of the Kingdom of Heaven.

Jesus reverses the normal order of disciples seeking out a rabbi. Like Elijah calling Elisha, Jesus calls his disciples to him. The evocative part of this story for the preacher is in the response of the two pairs of disciples (v. 20, 22). Echoing the frequent Markan phrase, they “immediately” (without hesitation) turn from their livelihood and family, and then turn to Jesus by following him.

Usually, Christians tend to focus on the repentance from sin as the only requirement for following Jesus, but Jesus also places special calls on his followers’ lives to turn from good things and the common run of life (cf. Luke 14:26) to follow him in special ways. Missionaries and monastics spring to mind, but a call can be anything at any time: To visit a sick person, aid a poor person, or confront a friend’s sinful habits. In so many seemingly small ways, Jesus calls us out of our ordinary lives to turn toward him. Every moment is a chance to say yes.

Sunday, January 29, 2023

Fourth Sunday after the Epiphany—Epiphany, Year A


Having announced the Kingdom of Heaven is at hand in Matthew 4:17, the Lord is ready to give a new law. The Beatitudes are the introduction to the entire Sermon on the Mount, which runs from chapter five through seven.

The location and Jesus’ posture are not details to pass over. Ascending the mountain, Jesus resembles Moses on Sinai, but instead of receiving and handing down the law to the people below, he gives the new law himself to his disciples and the crowds who have ascended with him. This new law then is more excellent than the law of Moses.

Each “beatitude” declares a state of happiness for those who exhibit each of the listed virtues. The accompanying rewards for all, save the first, are promised in the future when the Kingdom of Heaven is fully realized—the poor in spirit already possess the Kingdom since they recognize their need for God, a prerequisite for the following:

- The mourners are saddened to see evil in the world; they will be comforted by the Kingdom when it comes in its fullness.
- The meek are the gentle who will inherit the earth, as opposed to the violent who own it in the present.
- Those who hunger and thirst for righteousness yearn for goodness on the level of their affections; the Kingdom will satisfy this hunger.
- Those who give mercy to others will receive the same from God (cf. 6:14)
- Those whose hearts are singularly focused on God, and unalloyed by unrighteousness will see him in a perfect, unmediated way.
- Those who promote peace, rather than just stay out of trouble, are to be counted the “sons” or heirs of eternal life.
- Those who receive abuse for their fidelity to Jesus (who is righteousness) can expect heavenly reward as opposed to vindication in the present.

Each one of these represents a valid trailhead for the preacher to follow. These are not to be taken as unachievable standards given solely for the purpose of conviction of sin and the need for constant dispensations of mercy. While this is undoubtedly true, the teaching is a high standard but not unattainable with the help of the Spirit.

Sunday, February 5, 2023

Fifth Sunday after the Epiphany—Epiphany, Year A


Salt benefits food in two ways: It flavors and preserves it. In the same way, the righteousness of Christians benefits the world by working against its tendencies toward corruption and dissolution. Christians also make life on earth enjoyable for those who encounter them. Where salt is an unseen force, light is conspicuous. Christians, although they are not to be haughty or arrogant, are not to hide their works of righteousness, since they point onlookers back to their source in God. The imagery here has been a fertile territory for sermons. The preacher should focus especially on the missional vocation of good works. Personal piety is not in view here. Godly conduct is evangelistic.

Sunday, February 12, 2023

Sixth Sunday after the Epiphany—Epiphany, Year A


Jesus is greater than the Law of Moses, preaching a more exacting standard even than that of the Pharisees. In these several sayings (delivered in the classic rabbinic style of “you have heard … but I say to you”) Jesus prescribes moral action on the level of the heart’s intention, not only on the resultant behavior. The orthopraxy of the Pharisees emphasized right action, regardless of what one may think or feel underneath. God, however, looks on the heart (1 Sam. 16:7) and his desire is for a people whose very souls are inclined toward him in all things. Therefore, those who refrain from adultery must also refrain from entertaining lustful thoughts. Refraining from murder also means quenching the anger that gives rise to it through reconciliation.

At the same time, certain practices provided for in the Law of Moses are rendered obsolete by a consistent practice of Jesus’s ethic. Divorce is sweepingly prohibited (the exception for porneia probably referred to unions that were unlawful on their face, rather than valid marriages wounded by sexual indiscretions) making its provision in Deuteronomy unnecessary. Oaths are similarly rendered moot by a straightforwardly truthful habit of life that gives no reason to suspect falsehood.

The preacher may alight on any one of these immortal sayings and extract a rich teaching on these universal human experiences. But the underlying principle must be kept in mind: that the heart’s intentions, not only the external acts make one liable to judgment. Righteousness comes from the inside-out, with the Spirit at work on the level of the heart.

Sunday, February 19, 2023

Transfiguration Sunday (Last Sunday before Lent)—Epiphany, Year A


This usually misunderstood episode is not Jesus showing off his resurrection power. Rather, there are important theological truths revealed and confirmed. The presence of Moses and Elijah are significant in more than one way. First, these are the two Old Testament figures who saw God (theophany), each imperfectly, from the mouth a cave. But now from the mountain they see God perfectly in Christ. The two also declare that the Law of Moses and the legacy of the prophets culminate in the fulfilling work of Christ on the Cross. Jesus’ face also shines with the very light that made Moses’ face glow when he came down from the mountain. The “bright cloud” that envelops them recalls God’s presence in the shekinah glory of the cloud in Exodus. Here it also refers to the Holy Spirit’s future coming on the church in baptism (cf. 1 Cor. 10:1). All of this is confirmed in the presence of Peter, James, and John, the “two or three witnesses” required in the Old Testament for verifying anything. These are those who will not “taste death until they see the Son of Man coming in his kingdom” (Matt. 16:28).

Constructing a sermon out of this maelstrom of resonances should center on the purpose of the episode: That Jesus himself is fully God, and to see him is to see the Father perfectly. This vision buoys believers in hope while shouldering their crosses. The Christian life is not the emulation of the example of an ordinary earthly teacher but progress toward the very glory of God. By drawing near to the Sun of Righteousness, we too may hope to be likewise transformed.

Sunday, February 26, 2023

First Sunday in Lent—Lent, Year A


The recent rediscovery of Lent in many Protestant churches has left many scattered ideas about its purpose. The real theme is preparation to celebrate the great mystery of Christ’s death and resurrection at Easter. This was the period when catechumens and notorious sinners were joined by the whole congregation in fasting and preparation for baptism and reconciliation at the great Easter Vigil.

In the Lectionary, the Old Testament readings recount the salvation history of Yahweh and Israel, while the Gospels give Jesus’ perfect fulfillment of these past acts, linked together by the theology of the New Testament authors in the New Testament readings.

Jesus’ temptation in the wilderness is always the first reading in Lent. In Matthew, it is possible to reflect on the virtuous example he sets in contrast to Adam’s and Israel’s past faithlessness. The “wilderness” here is an allusion to the wilderness into which humanity was cast after being expelled from the Garden by Adam’s sin of grasping at godlikeness. Jesus is our pioneer, charting the path out of this wilderness back to the Garden by succeeding where Adam failed.

The original temptation in the Garden and Satan’s tempting of Jesus follows the same pattern: Dividing our will from the Father’s by grasping at what God has already promised. The serpent suggests to Eve an alternative path to godlikeness, when that likeness had already been granted by God (Gen. 1:26). So too, Jesus’ divine sonship is questioned (“If you are the Son of God …”) but Jesus proves that status by submitting to the Father’s will instead of grasping at it himself (Phil. 2:6-8). And whereas Israel grumbled for bread in its 40-year wandering, Jesus remains faithful to the Father in his 40 day fast by refusing Satan’s temptation of bread.

The preacher should connect the Gospel passage to our 40 days in Lent as a special time to become alert to our ongoing walk of obedience throughout our lives and how temptation and testing is part of the program, not an obstacle to spiritual comfort.

Jesus’ duel of exegesis with Satan is also a good opportunity to comment on how—in our time as in our Lord’s—the letter of Scripture may be learned and accurately quoted, but deprived of its spirit of obedience toward God, it can be twisted by the devil in order to detract from its intent. As Paul emphasizes in the Romans passage, Christ succeeds where Adam fails, bringing life to the world to reverse the curse brought about by our Fall.

Sunday, March 5, 2023

Second Sunday in Lent—Lent, Year A


If the Transfiguration was celebrated at the end of Epiphany, John’s Gospel may be used on this Sunday.

“Born again” in Greek wording, is literally “from above,” as in “from the top!” John’s gospel uses this play on words to describe baptism. This “second birth” is in fact receiving God’s own life from him: “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” Only by receiving this new life can we see our way clear to God’s will.

Nicodemus, a Pharisee and “ruler of the Jews” represents the very best Judaism had to offer, and yet cannot see past the earthly valence of these words: “Born twice” instead of “from above.” His nocturnal visit indicates that he is emerging from darkness into the light of the truth (and later in the Gospel we see Jesus gets through to him). In the same way, we in our spiritual walks are emerging from the darkness of our own understanding and into the light of truth by holding to Christ in his Word and Sacraments.

Sunday, March 12, 2023

Third Sunday in Lent—Lent, Year A


Beginning on this Sunday, the three Gospels leading up to Holy Week center on elemental themes: Water, Light, and Life. The “living water” promised to the Samaritan woman at the well is nothing less than the Holy Spirit delivered by means of the grace of baptism. That the woman is reported to have been living in sin is not accidental. Baptism is for the forgiveness of sins (Acts 2:38). If candidates are preparing for baptism at the Easter Vigil, the preacher will have strong catechetical material.

For the baptized, the Old Testament passage may be highlighted. The Israelites enjoyed the same sacramental signs of God’s presence and faithfulness (1 Cor. 10) and yet they still complained faithlessly. We too, even enjoying the greater grace of baptism frequently backslide into the same behavior in our own lives (and under much milder circumstances). And yet, even in this, God meets grumbling with grace: Water from the rock.

Just as he did for the woman at the well, Christ reaches out to us today even while we are in sin, renewing his offer of living water of the Holy Spirit. The proper exhortation is for the congregation to renew their baptismal vows through earnest prayer and fasting, and accept the grace that God continually offers to us.

Sunday, March 19, 2023

Fourth Sunday in Lent—Lent, Year A


The Fathers’ term for baptism was “illumination” suggesting much more than the expiation of guilt or entrance into a covenant community. The eyes of the soul are opened, and begins to apprehend the divinity of Christ, perceiving life on earth by a light from above.

The preacher should draw attention to the details of Jesus’ activity in order to tie the miracle to its proper context of baptism and then draw out the catechetical value of them, especially for those who are preparing to receive it.

Blindness means more than a simple disability. Especially in John’s Gospel, it represents the darkness of the fallen state of humanity and its ignorance of God. Jesus heals the man’s blindness to indicate his greater purpose of healing humanity’s darkness apart from God. He does this by spitting in the dust to make clay, recalling the mixture of dew and dust from which God formed Adam (Gen. 2:6-7). This is a clear indication that Jesus is God himself, and that this healing is not a temporary solution to a local problem, but that he is working a new creation. From there, Jesus tells him to wash, indicating baptism.

After the man’s sight is restored there is a contrast between him and his interrogators. The Pharisees are the ones who think they know all about God through the Law, and yet they do not know the source of God’s power to heal (Jesus himself). The healed man does not pretend to know anything, only going so far as to report what happened to him. The two parties take opposite trajectories. The man once blind enters deeper into the Light of his Lord, and the men once illuminated by the Law, descend into the darkness of willful ignorance of the Lord.

The preacher should connect these two reactions to the congregation. Those of us who have once been illuminated in baptism ought to respond by coming before the Lord as the healed man does (v. 38). In this we continue to see more and more clearly. Otherwise, we will be darkened, and even what we know (“we know God spoke to Moses” v. 29) will avail us nothing.

Sunday, March 26, 2023

Fifth Sunday in Lent—Lent, Year A


Before going to the Cross, Jesus displays his power over death by raising Lazarus from the dead. The miracle is a “raising” not a “resurrection” in its full sense. Lazarus will die again, but Jesus, having been raised from the dead will never die again (Rom. 6:9). The hope, then is glimpsed before entering Holy Week. This death will end in victory, no matter how heavy the stone or how long the body has laid there.

The key to preaching the passage is found in Jesus’ response to Martha’s confession: “I am the resurrection and the life.” This places Jesus’ power over death in the present, not only in the future at our own deaths, or the final judgment, and not left behind in the past as a one-time miracle. Wherever Jesus is, life is there also. Abiding in him every moment is the key idea, not postponing his help for future trials nor leaving him behind as a pleasant memory. “Now is the day of salvation” (2 Cor. 6:2). It turns out that encountering God in the present is the only time to do it.

Sunday, April 2, 2023

Liturgy of the Palms—Lent, Year A


The Passion reading at Palm Sunday begins the strong contrasts (joy to sorrow and then to joy again) that typify Holy Week. This can aid in any number of sermons.

Matthew’s account typifies Solomon: Jesus is the “Son of David,” a “king of peace” who comes humbly on the royal donkey (1 Kings 1:33). Jesus’ humility here is not abasement or identification with the lowly: A donkey was not a cheap ride but more like a kingly limousine. Matthew’s account of the disciples procuring the donkey highlights Jesus’ divine foreknowledge (“Immediately you will find a donkey …”) and his authority (“If anyone says anything to you, you shall say, ‘The Lord needs them’”). The point is that he is not coming to take his kingdom by force, but expects to be welcomed by his people. And so he is, but only for the time being.

Here the Preacher has a few options for application and exhortation, but the most compelling may be to use the Triumphal Entry with all its attendant royal resonances in contrast with the Passion reading’s preview of things to come. This further reveals the astonishing content of God’s heart for his people: How he comes expecting to die, and is willing to be feted by the very people who will call for his crucifixion a short time later. His conquest is his sacrifice on the Cross, the outpouring of love that swallows up death forever.

Sunday, April 2, 2023

Liturgy of the Passion—Lent, Year A


The Passion reading at Palm Sunday begins the strong contrasts (joy to sorrow and then to joy again) that typify Holy Week. This can aid in any number of sermons.

Matthew’s account typifies Solomon: Jesus is the “Son of David,” a “king of peace” who comes humbly on the royal donkey (1 Kings 1:33). Jesus’ humility here is not abasement or identification with the lowly: A donkey was not a cheap ride but more like a kingly limousine. Matthew’s account of the disciples procuring the donkey highlights Jesus’ divine foreknowledge (“Immediately you will find a donkey …”) and his authority (“If anyone says anything to you, you shall say, ‘The Lord needs them’”). The point is that he is not coming to take his kingdom by force, but expects to be welcomed by his people. And so he is, but only for the time being.

Here the Preacher has a few options for application and exhortation, but the most compelling may be to use the Triumphal Entry with all its attendant royal resonances in contrast with the Passion reading’s preview of things to come. This further reveals the astonishing content of God’s heart for his people: How he comes expecting to die, and is willing to be feted by the very people who will call for his crucifixion a short time later. His conquest is his sacrifice on the Cross, the outpouring of love that swallows up death forever.

Wednesday, April 5, 2023

Wednesday of Holy Week—Holy Week, Year A

Thursday, April 6, 2023

Maundy Thursday (Holy Thursday)—Holy Week, Year A

Sunday, April 9, 2023

Resurrection of the Lord (Easter Day)—Easter, Year A


Matthew’s account of the Resurrection is laced with important details that together express an entire gospel message, not to be missed in the hubbub of a full sanctuary and lunch plans afterwards.

The Resurrection happens on the “dawn of the first day of the week” beginning the new creation promised in Isaiah 65. The women, informed by the brilliant angel, enter the tomb and see with their own eyes that Jesus is not there. The Gospel is based upon witness, not hearsay. Their thoroughness is fulfilled by Jesus himself who meets them on their way to share the news with the disciples. At this point, they “took hold of his feet” proving that Jesus was no vision or ghostly being. Jesus then immediately sends them on mission to share the news with the Apostles.

The proper response is to go and tell the news (hence the women have been referred to as “The Apostles to the Apostles”). Also, Jesus’ promise to appear to his “brothers” indicates in word and deed that he has already forgiven them for their faithlessness at the Cross and thereafter. The gospel means the forgiveness of sins, even for those guilty of the worst offenses (betrayal). These details paint a rich portrait for the preacher to use on this the highest feast day of the Christian year.

Sunday, April 16, 2023

Second Sunday of Easter—Easter, Year A


The appearance to the disciples in John emphasizes the reality of the resurrected body of Christ. His body is tangible but also glorified, capable of more than ordinary human flesh. Here the disciples receive the Holy Spirit for the first time (at Pentecost the gifts of the Spirit manifest), the source of the church’s power as a vessel of Christ’s authority on earth.

Like Thomas, many are apt to doubt the incarnate reality of both Christ and his church. It is easier tolerate Jesus’ resurrection as an ideal but not the body itself. Similarly, it is easier to understand the church as an inspirational institution, rather than a custodian of spiritual realities. Doubt of Jesus’ bodily resurrection is linked to doubt of the church’s authority on earth and vice versa. But both of these together give us hope of our own bodily resurrection at the Last Judgment. In Christ and his church is real hope, not pleasant ideas or ghostly forms.

Sunday, April 23, 2023

Third Sunday of Easter—Easter, Year A


The treasured story of the disciples on the Road to Emmaus, only found in Luke, reveals the sources of encounter with the risen Christ, which Christians return to weekly in divine service. The two disciples (one is named, recommending the text as a probable eyewitness account) begin their journey disheartened and confused, doubtful of the woman and Apostles’ report of the resurrection.

The two disciples are in the same position in many respects as modern believers living after the time of Christ. When he appears, he begins the encounter by expounding the scriptures of the Old Testament, which are in fact about him. In the same way, divine service since the earliest times has begun by reading and expounding the holy scriptures according to the light of the Gospel of Jesus Christ.

Though their “hearts burn within them” they still do not recognize him. Instead, he is “known to them in the breaking of the bread.” That this passage has the Eucharist in view is plain from the use of the telltale four verbs “took, blessed, broke, and gave” a liturgical pattern that recurs at the Last Supper.

In the Word, disciples are instructed, whetting the appetite for the full encounter at the Table. The response, like the women at the tomb, is to go on mission: Finding the others and reporting the good news. So too do believers today respond to what they have received by telling the good news and inviting others to encounter him as well.

Sunday, April 30, 2023

Fourth Sunday of Easter—Easter, Year A


The readings now begin to prepare the congregation for the Ascension and the coming of the Spirit at Pentecost. In the Gospel reading this Sunday, Jesus begins to prepare his disciples for the time of his absence in the flesh and presence by the Spirit.

There is an important distinction between true shepherds of the flock and the “strangers, thieves and bandits,” that lead the sheep into death instead of life. The details of the parable correspond to the situation of believers and leaders in the church. Christ is the gatekeeper; the shepherds are the elders of the church; the sheep are Christ’s elect; the sheepfold is the church; and the thieves, robbers, and bandits are the false teachers that would lead believers astray. The relationship between the Shepherd and his sheep is the thing that allows them to discern shepherds from bandits. Many false teachers would attempt to lead Christians away from the church, but believers only need to listen: Whose voice do they hear from their leaders? That of the gatekeeper or someone strange and novel? Only shepherds who “enter by the gate” are authentic leaders—that is to speak the words of Christ and imitate his example.

In a time where many churchgoers are concerned about poor leadership in churches, this passage can be consulted. Safety from abusive or exploitative leadership does not come from familiarity with the latest insights about trauma and psychological health, but from a deep familiarity with the words and example of Jesus Christ. Only by intimacy with the gatekeeper can the sheep know the shepherds from the wolves.

Sunday, May 7, 2023

Fifth Sunday of Easter—Easter, Year A


As Jesus’ departure approaches, he begins to instruct them on the profound connection that they will enjoy with Jesus and the Father after his departure in the flesh. Jesus is the church’s connection to God the Father. Thomas’ and Philip’s questions both have the same answer: Jesus himself. The way to the Father, and even the Father himself, is to be found in Jesus. Thus, the church’s abiding hope: That Christ’s identity with God welcomes them into eternal life. Through this connection, even the power of God to work miracles is available to his church while on earth.

The preacher should focus on the immanence of the church’s connection with Christ. Jesus is not talking about a far off and delayed hope, but rather an immediately available source of intimacy with God himself. Christ, being God and Man is the bridge which welcomes human beings into the life of God. This is more than a future hope, but a present source of comfort and power.

Sunday, May 14, 2023

Sixth Sunday of Easter—Easter, Year A


In the final Gospel before the Ascension, Jesus explicitly promises the Spirit in John 14. Here he is described as “another Parakletos.” The word’s meaning varies by context: “helper,” “advocate,” or “comforter” are all possible options. The broad semantic range is theologically instructive. The parakletos comes to the aid of another to meet different needs. In verse 26, he is the enlightener who will “teach you all things and bring to your remembrance,” Jesus’ words. In 15:26 he is a witness for Christ on our behalf. Note that the Spirit is the second parakletos mentioned in verse 16. The first is Christ himself. In any circumstance we find ourselves in the Spirit is the agent whereby Jesus works in and through us and remains present to us.

Thursday, May 18, 2023

Ascension of the Lord—Easter, Year A

Sunday, May 21, 2023

Seventh Sunday of Easter—Easter, Year A