Lectionary: Year A: May 1 through July 31, 2014
Third Sunday of Easter, Year A—May 4, 2014
Acts 2:14a, 36–41: The Church continues its reading of the Acts’ narrative in the Season of Easter. In this passage, Peter calls the men of Judea and Jerusalem to repent and be baptized. Of particular interest might be the appearance of the phrase “cut to the heart” in verse 37. That phrase does not appear anywhere else in Scripture. It is an important emotional detail that illustrates the context of Peter’s preaching.
Psalm 116:1–4, 12–19: The Psalm and the Church praise God who has loosed the bonds of our oppression. This Psalm is particularly powerful in the context of Baptism and Eucharist, both of which take their primary importance from Easter.
1 Peter 1:17–23: Having been born anew and purified by obedience to truth, we are invited to a life of mutual and deep love for one another. This is, perhaps, the quintessential Christian ethic for disciples of Christ.
Luke 24:13–35: The post-Resurrection appearance of Jesus to the disciples on the way to Emmaus sheds unique light on the experience of the earliest Christians. Whereas in the Eucharistic institution narratives of the Synoptics, we see the institution of a proto-Eucharist, here is the same Eucharistic structure we experience even today. Here, the risen Christ is known in the reading of Scripture, the proclamation of the Gospel (by Christ), and the taking, blessing, breaking, and distribution of bread.
Fourth Sunday of Easter, Year A—May 11, 2014
Acts 2:42–47: The Book of Acts recalls the discipline of the Church in the Apostolic Age. They were devoted to the eating of sacred meals, the teaching and fellowship of the Apostles, and to common prayer. They were devoted as well to a shared life and shared possessions.
Psalm 23: Perhaps this, of all the Psalms, needs no additional commentary. The strength of this selection in the Lectionary on this occasion comes from its pastoral references to God’s work. Jesus, the Good Shepherd, fulfills the imagery laid out in Psalm 23.
1 Peter 2:19–25: 1 Peter recalls the suffering of Christ using the language of Isaiah’s Suffering Servant passage (52:13–53:12). Peter calls us to a life which imitates Christ’s suffering.
John 10:1–10: The language of the Good Shepherd passage is memorable and subtle. It’s worth paying attention to Jesus’ claims to be the gate through which the “saved” will go in and out. Similarly, Jesus is the ladder on which the angels will ascend and descend (1:51) from heaven which recalls Jacob’s vision and proclamation: “Surely this is the gate of heaven” (Gen. 28:12, 17). Also of note is the concept of “abundant life.” Though that phrase is unique to John among the Gospels, the phrase conceptually matches the overrunning cup in Psalm 23.
Fifth Sunday of Easter, Year A—May 18, 2014
Acts 7:55–60: Stephen, before his martyrdom, receives a vision of the ascended Christ. In the Gospel of Luke, Jesus both prays for those who crucified him and commends his Spirit to God (see Luke 23). Stephen follows the same pattern in his final moments. This passage also introduces Paul (here named Saul) who will feature more prominently in future lections.
Psalm 31:1–5, 15–16: This Psalm matches the stoning of Stephen passage quite well by hosting the allusion Stephen makes before his death and by deepening the imagery of Stephen’s vision.
1 Peter 2:2–10: In chapter two, The First Epistle of Peter continues the extended indicative-imperative of the letter (part of which we read on Easter 4). Here, the letter refers to the process of nurturing the community of faith into a spiritual house, a holy priesthood, and a chosen race—terms normally reserved for Jews but here applied also to Gentiles.
John 14:1–14: At the last supper, Jesus begins an extended exhortation that informs the disciples for the coming time in which Jesus is no longer in the world. There is tremendous material for a preacher within this passage. The homiletical task will probably be the painful narrowing of one’s focus. In the scope of the Eastertide readings the passage lends itself to the interpretation of Jesus’ resurrection as opening the way (Jesus’ becoming the gateway to Heaven).
Sixth Sunday of Easter, Year A—May 25, 2014
Acts 17:22–31: Paul uses philosophical terms with the Greeks at the Areopagus to preach to the Gentiles. His language shows him to be well-versed in the philosophy of the Greeks, and his reliance on those terms show his depth as a theologian. He adapts the salvation story to the context in which he preaches—a lesson for us all.
Psalm 66:8–20: The Psalmist recalls his troubles and the promises of devotion he made prior to his deliverance. So too, the Church recalls our need to praise God in the light of our deliverance.
1 Peter 3:13–22: In like manner to Christ’s sufferings, we should be willing to suffer for the sake of putting to shame those who would persecute someone doing good.
John 14:15–21: The Lectionary has started to bring Pentecost into view with this reading from John. Jesus promises that they will not be orphaned when he leaves, but that he will leave them the Advocate, the Spirit of Truth.
The Ascension of the Lord, Year A—May 29, 2014
Acts 1:1–11: Acts gives us the 40-day timeline from Easter to Ascension. It also places the Ascension as a marker for the coming of the Holy Spirit at Pentecost, the formation of the Church, and as a window into the future hope of Christ’s return.
Psalm 47: This is a psalm of praise and call to praise for the awesome God who has gone up with a shout. The “going up” connection to the Ascension might be thought of as a pun more than any sort of linked reference. Of more importance, is the theme of gathering and reigning among the diversity of nations. This looks forward to Pentecost, which is one of the important themes of the Ascension.
Psalm 93: The Lord is King and has his throne that has long been established. A Christocentric reading here might indicate that Jesus returns to his rightful place, on his throne in heaven.
Ephesians 1:15–23: The working of God’s great power is that God raised Christ from the dead and placed him at God’s right hand in glory, above all that might be thought to have power in this world. Jesus is proclaimed to have dominion over everything in this age and the ages to come.
Luke 24:44–53: Luke’s narrative of the Ascension points out that the disciples witness the Ascension, and their response is worship. This narrative too, though, points beyond the Ascension to Pentecost. If anyone was asking, “What’s next?” the lections for the day give the answer: Jesus had gone to his rightful place, the disciples wait and worship, and soon the Holy Spirit will come and clothe the Church with power from on high.
The Visitation of Mary to Elizabeth, Year A―May 31, 2014
1 Samuel 2:1–10: The Song of Hannah is magnificent in its structure and scope. This is especially true when it is seen alongside the Song of Mary in Luke. Also, one should note that the English translations normally obscure the way that Hebrew highlights the verb in each line of Hannah’s song. This is a normal feature of Hebrew, and might not indicate special emphasis on the action, but it does affect the reading.
Psalm 113: This Psalm picks up the theme of God lifting up the lowly and further emphasizes the trope of God giving children to the childless.
Romans 12:9–16b: As the Epistle to the Romans begins to address ethical concerns within the Roman House churches, Paul’s instructions turn toward equality and a startlingly egalitarian view on the life of the Church. Here Paul instructs everyone to a higher level sharing. Particularly notable on this occasion is the last verse of the passage, in which Paul instructs that believers should associate (be carried away) with the lowly.
Luke 1:39–57: In this beautiful passage of poetic verse, Mary sings the praises of God much in the same way that Hannah did. Whereas the verb-first structure of Hebrew is not necessarily notable, in Luke’s Greek the structure is notable. It could be that Luke was concerned with making Mary’s song match Hannah’s. It might also be the case that the syntax is designed to highlight the action of God. English syntax prevents this structure, but pastors would be wise to reflect on the verbs of the Magnificat.
Seventh Sunday of Easter, Year A—June 1, 2014
Acts 1:6–14: Again, The Lectionary brings into view the coming feast of Pentecost wherein the Church receives power from the Holy Spirit to become witnesses to the ends of the earth. The Lectionary is also sure to include a reference to the Ascension in order to capture all those who may have missed the Feast of the Ascension.
Psalm 68:1–10, 32–35: This Psalm uses the imagery of a God who rides upon the clouds. That imagery is borrowed at the Ascension and applied to Jesus. As such it applies here as well.
1 Peter 4:12–14; 5:6–11: The Lectionary presents us with the concluding teachings of the First Epistle of Peter. Christians sharing in the suffering of Jesus (presumably persecution) should rejoice in that suffering. The result of this persecution and suffering will be exaltation by God.
John 17:1–17: After speaking to his disciples about their coming persecution, Jesus then turns to heaven and prays on their behalf. Jesus asks for their protection and unity in a world in which he (will) no longer dwell.
Day of Pentecost, Year A—June 8, 2014
Acts 2:1–21: This is the story of the coming of the Holy Spirit at Pentecost. The language of this divine encounter is specifically metaphorical, and paints quite a vivid picture. This is, for some, the story of the birth of the Church. However, it seems clear that Peter had more in mind as he attaches the coming of the Spirit to the prophecy of Joel in which all people are given the gift of prophesy. This is a prophecy about the coming of the “great and terrible day of the Lord” (Joel 2:31).
Numbers 11:24–30: In this reading, Moses gathers the elders, and they receive the Spirit of God. Moses hopes for a time in which all of God’s people have the Spirit and become prophets, a hope we might see fulfilled at Pentecost.
Psalm 104:24–34, 35b: This Psalm encourages the assembly to bless the God who sends forth the Spirit.
1 Corinthians 12:3b–13: This passage details some of the Spirit’s work. The Spirit gives people gifts for ministry for the sake of the common good, and activates those gifts for the sake of the Body of Christ.
John 20:19–23: The Gospel of John has its own remembrance of the gift of the Spirit. Here, Jesus breathes the Holy Spirit on his disciples before departing. This gift is tied to the apostolic mission of the disciples (their being sent). One might wonder whether Thomas receives the Holy Spirit after this episode. That is either not a question the Gospel is interested in answering or perhaps the gift of the Spirit is indicated by Christ’s words “Peace be with you”. The gift of peace only appears in John here and in chapter 14, both include references to the giving of the Spirit (see 14:26–27).
John 7:37–39: This section anticipates the gift of the Spirit in chapter 20. It is a significantly weaker portion of Scripture than the John 20 selection. However, it might better support the Acts 2 reading.
Trinity Sunday, Year A—June 15, 2014
Genesis 1:1–2:4a: The story of God’s creation in seven days is probably included for the possible reading of God’s triune nature. The Spirit hovering over the water and the plural found in “Let us make humankind in our image….” It should also be noted that God assumes that companionship trumps isolation or individualism in the creation of humankind. Perhaps that is part of creating in the image of a God who is three-in-one.
Psalm 8: The Psalmist reflects on the relative insignificance of humankind, yet notes that God has made us but a little lower than God.
2 Corinthians 13:11–13: Paul’s blessing appears to be proto-Trinitarian. Such a benediction is not found elsewhere in the Pauline corpus.
Matthew 28:16–20: Matthew uses a Trinitarian formula for the Great Commission. Many have suggested that the baptism formula here is based on the liturgical formula common to Matthew’s community and can be seen, too, in the baptism of Jesus. In chapter 3, Father, Son, and Spirit are all active in the narrative of Christ’s baptism (see R.T. France, The Gospel of Matthew, NICNT, 1117. Fn. 41).
Season After Pentecost: Beginning with this Sunday’s reading the Lectionary moves to its summer schedule of providing two tracks of readings. Track I is a semi-continuous reading highlighting, this year, the stories of the prophets. Track II is thematically linked to the Gospel reading for the day.
Proper 7, Year A—June 22, 2014
Genesis 21:8–21: This text reveals the fate of Hagar and Ishmael and provides the backdrop for the Binding of Isaac narrative which takes place in chapter 22. Here, it is Sarah who asks for the casting out of Ishmael. God provides water for Ishmael and Hagar and eventually makes a great nation of him.
Psalm 86:1–10, 16–17: This Psalm provides a few references back to the Ishmael story. God hears the cry of Ishmael, the son of a servant-girl, and God provides for him, preserving his life.
Jeremiah 20:7–13: In Jeremiah’s lament we read an echo of the ethic that Jesus proclaims. There is praise for God even as Jeremiah faces destruction at the hands of his enemies. In following God, Jeremiah has lost his ability to fend for himself, but that is what allows him to rely on God who is like a dread warrior.
Psalm 69:7–10, (11–15), 16–18: Again we see the effects of following God. The Psalmist speaks of his life as if he is drowning, and calls on God for help.
Romans 6:1b–11: In Chapter 5, Paul noted that Law came that transgression might increase (5:20). The result of that increase in sin is the superabundance of grace. The increase of sin demonstrated the dominion of sin and death, whereas the raising of Christ demonstrated the end of that reign. Anticipating his audience’s next thought, he argues that we also have been buried with Christ in his death and therefore raised to new life. Sin and death have no more dominion over us, and we cannot continue to live as if they do.
Matthew 10:24–39: In this long section on discipleship, Jesus explains to his disciples that God is in control even as their discipleship causes suffering in their lives on account of their testimony. Jesus did not come to bring peace in their lives, but to eradicate the false peace of the status quo.
Proper 8, Year A—June 29, 2014
Genesis 22:1–14: Once again we are faced with the story of the binding of Isaac (last seen at the Easter Vigil). In this case, the narrative is given as the continuation of last week’s reading rather than a typological text. If preaching on this text, it might be worthwhile then to draw out the narrative structure. Just as Ishmael was spared by God’s providence, so Isaac was spared by God’s providence. Abraham is shown to continue to struggle with the distress he experiences as he attempts to believe in God’s promises.
Psalm 13: This Psalm follows in the Lectionary’s pattern over recent Sundays: looking at suffering in relationship to faithfulness.
Jeremiah 28:5–9: In the preceding chapter, Hananiah prophesied the destruction of King Nebuchadnezzar and the return of the exiles to Jerusalem. Jeremiah has called Hananiah a false prophet, exhorting the people to submit to the yoke of Nebuchadnezzar. Jeremiah seems to argue that if a prophet contradicts the tradition of the prophets and preaches peace instead of suffering, only the fulfillment of the prophecy will suffice as proof of its veracity.
Psalm 89:1–4, 15–18: The Psalmist praises God for God’s steadfast love, and promises to proclaim that praise to everyone.
Romans 6:12–23: Paul continues to write about the way in which we must live after we have died to sin. We were once slaves to sin, but now we are to be slaves of righteousness. In our enslavement to righteousness we become sanctified. Paul draws an important distinction between sanctification and salvation.
Matthew 10:40–42: In the preceding section, Jesus has focused on the suffering the disciples will receive from the world on account of their testimony. Here, Jesus notes that some will receive the disciples with hospitality, and those will receive the reward of the righteous.
Proper 9, Year A―July 6, 2014
Genesis 24:34–38, 42–49, 58–67: The semi-continuous reading of the Abraham narrative moves toward the end of Abraham’s life. One of his last acts of faithfulness is to find a wife for Isaac from his people (instead of from the Canaanites). His servant goes to Nahor and meets Rebekah at a well. The focus of the narrative is on Rebekah’s hospitality. She carries her water jar for the man and for his ten camels, who drink until they are filled. One might imagine the many gallons of water each camel drank, and the volume of work that entailed for Rebekah. Her hospitality was lavish.
Psalm 45:10–17: The Psalm is called a love song in its superscript. The language here follows the narrative of Rebekah quite well at the surface. This selection poetically amplifies the reading from Genesis.
Song of Solomon 2:8–13: Another love song is selected for an alternative to the Psalm for today. Here, the female counterpart in the Song of Solomon sings of the beauty and power of her beloved.
Zechariah 9:9–12: The coming king of Jerusalem will usher in peace and restore the prisoners.
Psalm 145:8–14: God’s fundamental characteristics are extolled in the Psalm. The Psalmist tells God that both God’s works and God’s faithful people will bless God.
Romans 7:15–25a: Paul uses the rhetoric of a personal, internal struggle with the power of sin. Though he delights in the law of God, he seems unable to free himself from his body’s desire to do what he hates. No one can save him from his body of death but Jesus. Some have read this passage as a personal expression and others as an allegory for Israel or perhaps the whole of the human race.
Matthew 11:16–19, 25–30: In the Anglican tradition, the words of Jesus in verses 28–30 are among those known as “the comfortable words.” They are recalled before the congregation immediately following the Confession of Sin and the Absolution. Even here in Scripture, the context is Jesus’ call for repentance (see especially the missing verses 20–24). After pronouncing a certain level of judgment, Jesus calls the people to him, promising rest and comfort from their heavy burdens.
Proper 10, Year A—July 13, 2014
Genesis 25:19–34: The narrative of Abraham’s children continues with the birth of Jacob and Esau, and the theft of Esau’s birthright. Robert Alter makes a compelling argument for the subtlety with which this narrative is crafted, pointing out that every word functions to make a political point about Israel and Edom while also maintaining that Esau lacked the qualities necessary to carry God’s promise to Abraham’s descendants (see The Art of Biblical Narrative, 42–46).
Psalm 119:105–112: Each time a portion of Psalm 119 has been presented in these lectionary notes, we note that this Psalm is an acrostic which highlights devotion to God’s law. Here, the Psalmist uses the Hebrew letter nun at the beginning of each verse.
Isaiah 55:10–13: God’s word is like rain which goes forth and gives life to the word. It never returns without giving life. Likewise, the Israelites themselves have gone forth and will be carried back to God, bringing joy to the whole of Creation in the process.
Psalm 65:(1–8), 9–13: The Psalmist talks of Creation using similar language to the reading from Isaiah. It is God who is in control of the beauty of the earth, and that beauty is a sign of God’s own character.
Romans 8:1–11: In chapter 8, Paul begins to discuss the role of the Holy Spirit in the Church’s life of obedience. To set one’s mind on the Spirit is life and peace, the exact opposite of a life lived in slavery to Sin and Death.
Matthew 13:1–9, 18–23: Jesus tells the parable of the sower, and the lectionary redacts the Gospel in order to provide the explanation of the parable. However, it is important to note that the Gospels have Jesus tell the parable to a crowd, but the solution only to his disciples (the Lectionary omits this detail). There is both blessing and responsibility tied to understanding the parables of Christ.
Genesis 28:10–19a: Jacob has a vision of the gate of heaven and receives the promise given to his ancestors. Jacob calls the place where he had his vision Bethel—the house of God. This place will be mentioned again as the settling place of Jacob, and it is here that God (and the narrator) will officially begin calling Jacob “Israel” (Genesis 35:10, 22). In the background of this narrative is always the deep conflict between Jacob and Esau.
Psalm 139:1–12, 23–24: This beautiful Psalm extols the acts of a God who knows individuals intimately. There is no place to hide from God, and no need to hide oneself from the right hand of God which holds us fast. This is, in some ways, the story of Jacob. God knew Jacob before Jacob was born; and in spite of Jacob’s poor decisions, God’s right hand holds him fast.
Wisdom of Solomon 12:13, 16–19: In light of today’s Gospel reading, perhaps Wisdom of Solomon is aiming at God’s universal care for the wicked and the good. God is a mild judge and gives both hope and repentance.
Isaiah 44:6–8: God proclaims that God alone is first and last, and there is no other God besides him. In Isaiah, God states this as a challenge to any who would claim to be a god.
Psalm 86:11–17: The Psalmist recalls that God is slow to anger and abounding in steadfast love and faithfulness. He asks that God show him favor so that others might see it and be put to shame.
Romans 8:12–25: The reading of Romans continues through chapter 8 this week. Paul writes that the Spirit of God adopts us as children of God and bears witness to that fact. As children of God and heirs of the kingdom, we suffer with Christ that we might receive the glory that awaits us. Paul seems to argue here that the pain of the world as we perceive it is the pain caused by a world that is being set free from its bondage to decay. The whole of this decaying creation is waiting for the revelation of God’s children, an indication of its own redemption.
Matthew 13:24–30, 36–43: In similar fashion to the selection from Romans, Jesus argues that the world is a mixture of weeds and wheat. This mixture must be so right now, but there comes a time when the wheat (children of God) will be revealed and the causes of sin and evildoers will be cast into the fire.
Proper 12, Year A—July 27, 2014
Genesis 29:15–28: In the continuing saga of Jacob, we now read the narrative of Jacob and how he came to be married to both Leah and Rachel. As with the rest of this family narrative, there are subtle details sometimes lost in translation. More important, perhaps, is that Jacob is deceived in the way that he has deceived others. He remains faithful nonetheless, and eventually marries Rachel.
Psalm 105:1–11, 45b: This Psalm asks the congregation to remember the promise God made to Abraham and how that promise was carried into the successive generations of Isaac and Jacob.
Psalm 128: Those (men) who fear God will be granted fruitful wives and live long enough to see grandchildren. This Psalm perhaps encapsulates better than the Genesis narrative the seeming preoccupation with family (patrilineal) inheritance and “eternal” life through the success of one’s offspring.
1 Kings 3:5–12: Solomon, when presented with the opportunity to ask of God whatever he might want, asks only for wisdom and understanding to govern God’s people. Because Solomon asks for discernment and wisdom rather than long life, riches, or the death of his enemies, God grants him his request.
Psalm 119:129–136: See Proper 10 for notes on Psalm 119. Here the Psalmist uses the Hebrew letter Peh in each verse.
Romans 8:26–39: This passage is famous for its depth and theology. There are two particularly remarkable sections. The most notable is probably the declaration beginning in verse 35 about the nature of the love of Christ. A lesser commented on section might be the work of the Spirit to intercede for us who know not how to pray.
Matthew 13:31–33, 44–52: The Lectionary gives us a collection of parables about the kingdom of heaven. Each parable describes the kingdom in a unique way, though there are links between several of them. In any case, the details of these parables are mysteries to be pondered rather than problems to be solved.
