Psalm 40:1-5 / Acts 3:12-19

During the remaining Sundays of Easter (it is a seven-week long season), and including the Day of Pentecost (May 19), I will be preaching from the Book of Acts. This week, our reading is Acts 3:13-21.

The apostles Peter and John have just healed a lame man, and restored his ability to walk. This draws a crowd of curious and amazed onlookers, and provides Peter with what we now call “a teachable moment”.

First, notice how Peter names God in verse 13. Now go back to Exodus 3:6. Why do you suppose Peter uses this reference for God?

Peter seems to make a rather blunt attack on the gathered Israelites. But notice what he says in verse 17! Could it be that, even today, people who oppose us about faith (or almost anything) act out of ignorance? How might our response be changed if we assume our opponents operate from ignorance more than malice? “Father, forgive them,” Jesus said from the cross, “for they do not know what they are doing” (Luke 23:34).

Psalm 3 / John 20:19-31

This Sunday we shift to the Gospel of John, chapter 20, verses 19-31.

This is the “Doubting Thomas” story. But there is much more to it than that.

It is always crucial to understand that “the Jews” (see verse 19) in John is a reference to the religious authorities, and not to all Jews (Jesus and his disciples were Jews, after all). Notice that Jesus speaks the blessing we also speak on Sundays: “Peace be with you.” This is, in our tradition, a priestly blessing, spoken in Jesus’ name. It is of a whole different order than, “Good luck” or “Have a nice day”. It is meant to convey “the peace of God, which surpasses all understanding” (Philippians 4:7).

How do you respond to the story about the disciple Thomas (verses 24-29)? Do you relate to him?

Why do you think not all the signs Jesus did are recorded in Scripture (see verses 30-31)?

Isaiah 25:6-9 / Mark 16:1-8

On Easter Day we will read from Isaiah 25:6-9 and Mark 16:1-8.

What do we do when our deepest hopes are fulfilled?

Beginning with a reading from Mark 16:1-8, ask this question as you watch the women come to the empty tomb. What did they do? Why?

Now read Isaiah 25:6-9.

Does verse 8 speak to you of your own hope: “…[God] will swallow up death forever”?

What about the promise, “Then the Lord will wipe away the tears from all faces”?

How does your faith in the risen Christ affect the way you respond to these two statements?

Psalm 118:1-2, 19-29 / Mark 11:1-11

Psalm 51:1-12 / Jeremiah 31:31-34

This week, as we continue the Lenten theme of covenant, we come to a new covenant that God foretells in Jeremiah 31:31-34.

Jeremiah is a complex book, leaving scholars in lively disputation about its structure. However, the theme of covenant — given, broken, and restored — is woven throughout.

Why do you think God promises a new covenant? What problem might such a new covenant address?

What do you think Jeremiah points to when God says, “…when I took them by the hand…”? (Jeremiah 31:32)

The new covenant will be written on people’s hearts, and will render instruction obsolete. What does this say about a new relationship of people to the Law?

Numbers 21:4-9 / John 3:14-21

How often do we get to read and hear a sermon from the Book of Numbers? The literal answer, for those of us who follow the Revised Common Lectionary for our Sunday Scripture readings is a mere three times in 156 Sundays. This Sunday, the Fourth Sunday in Lent, Year B, is one of them.

Read Numbers 21:4-9.

The theme is not original here; the Israelites spend a good portion of their wilderness journey complaining to God and fantasizing about how good life was as slaves in Egypt — at least the diet was more varied than manna and quail three times a day! This opens us to the question, “Is it OK to complain to God?”

Numbers 21:6 would sure seem to indicate that, No, it is not a good idea to complain to God! Take some time to sort out this whole passage, Numbers 21:4-9. What does it say about God? What does it say about people? What does it say about the relationship between God and people?

Now take some time to sort yourself out about this passage. What do you think about it? What questions does it raise?

How do we square the loving, forgiving God we meet in Christ with this stern and punishing God?

I leave you to ponder...

Psalm 19 / Exodus 20:1-17

Psalm 22:23-31 / Genesis 17:1-7, 15-16

Psalm 25:1-10 / Genesis 9:8-17

This Lent I will be preaching from the Pentateuch, the first five books of our Bible. This material is known as Torah, or Law, among those of the Jewish faith. They remain foundational for us Christians, too. My hope is that we can focus on hope during Lent 2024. But my preaching will begin that focus on how we can have a firm hope in 2024 by acknowledging that there is room for us, each and all, to do better.

We begin with a reading from Genesis 9:8-17. The Great Flood has risen and receded, and God assesses the value what has been gained.

First, take careful note of who this covenant includes. God is on one side. But who, exactly, is on the other?

Why do you suppose God’s conclusion, after assessing the flood, is that “never again shall all flesh be cut off by the waters of a flood”? (See Genesis 9:11).

Go back to Genesis 6:11-13. What was God’s original motivation to flood the earth? What two things were happening among people?

When you think about “the Law of Love” that Jesus describes in Matthew 22:36-40, is it possible that “corruption” in Genesis 6:11 is behavior that rejects love?

Psalm 51:1-7

Psalm 50:1-6 / Mark 9:2-9

February 11 is Transfiguration Sunday this year. Transfiguration Sunday is a hinge between the season of Epiphany that follows Christmas, and the season of Lent that prepares us to celebrate the Resurrection at Easter. The “transfiguration” part, as one can see by reading Mark 9:2-9, refers to the revelation of Jesus as God’s “Son, the Beloved”.

This is one of those instances in which it is helpful to go back a bit and read the preceding story, in order to understand context.

Go back and begin at Mark 8:27, then read through Mark 9:9. This allows the reader to hear Peter’s declaration that Jesus is the Messiah, the Christ (Mark 8:29). This single verse is like the fulcrum of a teeter totter in Mark’s Gospel. As one commentator has put it, after Mark 8:29 “it’s a headlong race to the Cross.”

And that race begins with Jesus’ challenging words about discipleship, followed by a mystical experience of his Transfiguration.

Think about the later journey of Peter, James, and John. Did the experience of Transfiguration automatically make them spiritual titans?

What was the value of the Transfiguration for Peter, James, and John, if Jesus told them not to talk about it till after the Resurrection?

Have you ever experienced a moment of wonder that defies words, a moment when God felt very real and near? What has happened in your life since then? Does that moment have any special meaning for you?

Psalm 111 / Deuteronomy 18:15-20

This week, we read Deuteronomy 18:15-20.

What difference does it make that Deuteronomy 18:15 and 18:18, say, “…God will raise up…,” and, “I [God] will raise up…”, instead of, “A prophet will rise,” or, “A person will declare himself/herself/themself a prophet”?

Moses is speaking in this passage. He says God will raise up “a prophet like me.” Reflect on Moses as prophet. What were his main attributes? What were his main achievements?

Do you believe God still raises up prophets? Why? What do they do?

Psalm 62:5-12 / Jonah 3:1-5

Here is the rare chance to read from the Book of Jonah — Jonah 3:1-5.

This is a very short book, and is easily read in its entirety (so that you can find out more about the meaning of “Jonah and the whale”!).

The Book of Jonah is considered prophesy, though Jonah is never explicitly called a prophet. This is one of the surprising details in an often humorous poke at the stubbornness of Israel to do God’s reconciling work. One surprising detail in Jonah 3:1-5 is that a whole city of non-Jews repents! Why do you suppose this story is included in the Hebrew (and Christian) scriptures?

The name “Jonah” means “dove” in Hebrew. How can we be dove-like helpers in God’s healing, reconciling work in the world?

Psalm 139:1-6 / I Samuel 3:1-10

Now that Advent and Christmas have passed, we are in the season of the Christian year called Epiphany. Between now and February 11 (the Day of Transfiguration) I will be preaching from the Hebrew Scriptures. This Sunday, the 2nd Sunday in Epiphany, our reading is I Samuel 3:1-10.

This is one of my favorite passages in the Bible. It tells about how God used a young boy to wake people up to God’s presence, and to do a sort of course-correction among clergy and God’s people, Israel.

I would encourage you, especially if we all end up being snowbound this week, to read the whole book of Samuel (I and II Samuel, but one book).

Why do you think “The word of the Lord was rare in those days; visions were not widespread”?

As you read the story, what responses do you find yourself having — thoughts, feelings, engagement with the drama of it?

We would all do well to pray every day with Samuel’s words, “Speak, for you servant is listening."

Isaiah 9:2-7 / Luke 2:1-14

Psalm 89:1-4, 19-26 / Luke. 1:26-38

Psalm 126 / John 1:6-8, 19-28

Psalm 85 1-2, 8-13 / Mark 1:1-8

This Sunday, we whipsaw from the near-end of Mark’s Gospel, with its apocalyptic theme, to the very beginning: Mark 1:1-8. Mark is the earliest of the four written Gospels in the Bible. As such, it is generally less-adorned than the other three. We see this in these opening verses of the first chapter, in which Mark gets right down to business: “The beginning of the good news of Jesus Christ, the Son of God.”

Mark’s Gospel begins with a quotation conflating verses from Exodus, Isaiah, and Malachi, but attributing them only to Isaiah, in Mark 1:2-3. Using your Bible’s footnotes, or another Bible reference (www.textweek.com is a great one), find out why Mark emphasizes the writings of prophets to open his Gospel.

Much is made in Mark 1:4-5 of how many people went out to be baptized, and how they were “confessing their sins.” Take a moment to reflect on your own life. If you could be assured of absolute forgiveness, would you travel, say, to eastern Oregon to confess and receive such forgiveness from God’s anointed one?

In Mark 1:7-8, John the Baptist speaks about Jesus, and the power of his baptism. We believe that we baptize “with the Holy Spirit” entrusted to us by Jesus. What does it mean to you be be “baptized with the Holy Spirit”?

Psalm 80:1-7 / Mark 13:24-37

As Advent begins, a season of preparation for the coming of the Christ Child, and the risen Christ’s return, we begin with a solemn word from Jesus, to, “Keep awake.” Our reading is Mark 13:24-37.

The opening verses, Mark 13:24-27, borrow from a series of Old Testament prophets. Why do you suppose Jesus leaned so heavily on these Scriptures?

Take note of Mark 13:32 — how does this note caution us from listening to false prophets who try to predict exact dates for “the end of the world”?

Compare Mark 13:35-37 to one of our recent readings, I Thessalonians 5:10. Comparing these two passages, how does Paul reassure us about grace softening the frightening-sounding statement in Mark 13:36, “…or else he may find you asleep when he comes suddenly”? How might Jesus’ words in Mark 13:24-37 be read as hyperbole, serving to emphasize the importance of God’s ultimate plan for the end of history?

Psalm 95:1-7a / Matthew. 25:31-46

This Sunday, November 26, is Reign of Christ Sunday (also known as Christ the King Sunday). It is the final Sunday in the Christian year. And our Gospel reading is a doozy: Matthew 25:31-46. This passage is known as The Judgment. 

Every Sunday as part of our Eucharistic liturgy (the Great Thanksgiving during our celebration of Communion), we say what is known as The Acclimation:

"Christ has died, Christ is risen, Christ will come again." Matthew 25:31-46 has to do with the, "Christ will come again," part. Read Matthew 25:31-46 with this statement in mind.

First, notice the parallel in verses 37 and 44. What does this say about our conscious efforts to please God? What does it say about where our compassion for others should come from?

Rather than try to explain away the apparent permanence of the judgment in verse 46, I leave you to ponder it. What questions does it evoke for you? What feelings? What convictions? (Hint: it is OK to scratch your head and say, "I don't know what this is trying to say.").

Psalm 90:1-8 / I Thessalonians 5:1-11

We finish our readings in I Thessalonians this Sunday, the last Sunday of the season of Pentecost for this year. Next Sunday, November 26, is Reign of Christ (or Christ the King), the final Sunday of the Christian year. A new year begins with First Advent on December 3.

Our reading is I Thessalonians 5:1-11.

This reading follows directly on last Sunday’s reading, I Thessalonians 4:13-18. It is good to re-read this, then read on through I Thessalonians 5:11. Notice that both passages end with the exhortation, “Therefore, encourage one another…”. Do you find these words encouraging?

Paul links our own mortality (I Thessalonians 4:13-18) with the end of history in I Thessalonians 5:1-11. How do you feel when you read about these things?

For Paul, faith is the foundation of a hopeful relationship with the future, even with death and the end of history. Do you find, in your faith, a sense of hope about where your life is going, and where the world is going?

How can such faith and hope equip you, not to hide from the world, but to embrace it as God’s gift? How can such faith and hope sustain you through the living of your own days?

Psalm 70 / I Thessalonians 4:13-18

Hold onto your hats! This passage in I Thessalonians 4:13-18 is bound to surprise. It has to do with death, what happens after we die, and what our ultimate state of being will be.

It will be very important, as you read these verses, to know that Paul uses a verb (koimaomai) that means “to fall asleep” where our English translations use “to die” — verses 13, 14, and 15. Try reading it this way. For example, in verse 13: “…But we do not want you to be uninformed, brothers and sisters, about those who have fallen asleep…”.

How does this change your understanding about what happens after we die?

Consider the often-used phrase, “Rest In Peace.” How does “falling asleep” align with this? Consider the often-used substitutes for dying — “He passed on,” “She passed away,” or simply, “They passed.”

Paul’s understanding is that, when we die, we do not, “Go to heaven,” right away. We go to sleep. 

Psalm 107:1-7 / I Thessalonians 2:9-13

We continue to read the Apostle Paul’s encouraging letter to the church he founded in Thessalonica in about the year 50CE. For November 5, we will read I Thessalonians 2:9-13.

Make a list of the reasons people rightly distrust the church. Have any of these things happened at MBPPC? Pray for God’s guidance in keeping us focused on our primary mission: to share the Gospel (Good News) about Christ’s redeeming love.

Notice, again, the lengths to which Paul goes to reassure the Thessalonians that he is legitimate. Have you ever struggled to express your faith to a skeptical person? What are their arguments? How do you persuade them that you are sincere?

Verse 13 is especially intriguing. What is God’s Word in your own experience? How do you distinguish it from other words (or books, movies, TV shows, magazine articles, etc.)?

Psalm 1 / I Thessalonians 2:1-8

In our second week reading from I Thessalonians, Paul reminds the Thessalonians of the integrity of his work. The reading is I Thessalonians 2:1-8.

In verses 4-5, Paul points out that he and the other apostles sought to present the truth about God, and not to manipulate people. How has the church done, over the years, at this task?

The last verse seems so unlike Paul — so affectionate and “soft”. What benefits are there when we seek not only to share the gospel, but also ourselves?

Psalm 96:1-9 / I Thessalonians 1:1-10

During the last five Sundays of the Christian liturgical year I will be preaching from I Thessalonians. This letter is held to be Paul’s earliest, dating from around 50 CE. It is an encouraging letter, for its original audience and for us.

Read the entire letter as if it is written to you.

As you read I Thessalonians 1:1-10, note the times when Paul’s message is reassuring and encouraging. How do you react to this tone?

What does it mean to you to “[become] imitators of us and of the Lord”? (I Thessalonians 1:6)

Take your time with I Thessalonians 1:9-10. Ponder your own faith journey. Have you “turned to God from idols”? Do you “wait for [God’s] Son from heaven”?

Psalm 80:7-15 / Matthew. 21:33-46

Our readings from the Gospel of Matthew take a turn this Sunday, as the scene shifts to Jerusalem and Jesus’ final encounter with religious authorities and Roman authorities in his last days before his crucifixion and resurrection. In this week’s reading, Matthew 21:23-32, Jesus experiences his first confrontation with the religious autnorites.

Why do you suppose the religious authorities asked Jesus about his own authority?

Can you think of a time, today, when someone in power blocked the way of a newcomer by using their authorized power?

We speak today of “cancel culture”. Does Matthew 21:23-32 qualify as a type of cancel culture?

Jesus ingeniously slips through the set-up. Take the time to understand the dilemma he creates to turn the tables on the religious authorities.

Psalm 25:1-9 / Matthew. 21:23-32

Psalm 105:1-6 / Matthew 20:1-16

When Lisa and I were getting ready to move from Princeton to Seattle for my seminary internship, we needed help packing up our apartment and getting ready to ship things across the country. I put out the word that anyone who helped could have pizza and beer on us. I called this The Kingdom of God Pizza Party because I emphasized that everyone could get in on the pizza and beer, whether they helped us pack for one hour or for four hours…or even for 10 minutes.

When you read Matthew 20:1-16, you will understand the invitation Lisa and I put out.

The first question Jesus’ parable poses, What constitutes fairness as far as entry into the kingdom of heaven (aka the realm of God’s love)?

The second question Jesus’ parable poses is, What do you need to do to get into the kingdom of heaven?

The third question raises the issue of God’s sovereignty, “Am I not allowed to do what I choose with what belongs to me?” asks the landowner in Matthew 20:15.

Do we disciples ever erect barriers where God has sought out “the last” and made them first?

Psalm 103:8-13 / Matthew 18:21-35

This Sunday, as we read Matthew 18:21-35, we hear more instruction from Jesus for the church. In this case, it’s the church’s obligation to reflect God’s grace, mercy, and kindness in relationships among members.

Consider Peter’s opening question in Matthew 18:21. Have you ever wondered what your responsibility is to other church members when they do or say something that hurts you? Are we to ignore such things? Retaliate? Tell the pastor? And what is a fair requirement of someone who hurts us?

Jesus then tells a parable with a very harrowing ending, to the point that we are sternly warned not to be vindictive or excessive in responding to someone who hurts us, but to be compassionate.

What do you think of the king’s decision, in Matthew 18:27, completely to forgive? What do you think the relationship between the king and the forgiven slave would be like going forward?

What do you think would have happened if the slave had responded to “his fellow slave” (v. 29) the way the king responded to him?

Does it seem realistic to you to seek reconciliation not through “forgive and forget” but through “forgive and reconcile”?

Psalm 119:33-40 / Matthew 18:15-20

Much of Jesus’ earthly ministry was taken up with preparing his disciples to continue his work of preaching about the Realm of God’s Love (“the kingdom of heaven”). In Matthew 18:15-20, this week’s Gospel reading, Jesus offers instruction to the church about how to resolve hurts and conflicts when we sin against each other.

Jesus begins by saying, “If another member of the church sins against you…” (Matthew 18:15). Pause and consider what he means. What is sinning against one another? Is it the same as lying or abusing or gossiping about? Is it more? Use the Law of Love (Matthew 22:36-40) as a guide.

Is it possible “in the real world” (as we say) to go to someone who has sinned against you “and point out the fault when the two of you are alone” (Matthew 18:15)? What keeps us from such encounters? How does avoiding an uncomfortable confrontation damage the church?

The Presbyterian Church (USA), our denomination, has an extensive process for members who have been wronged or abused to “tell it to the church” (Matthew 18:17). Did you know this? You can find the process in The Book of Order by Googling “PCUSA Book of Order” and finding a downloadable link through a congregation or presbytery.