... Press, 1987), pp. 32. 4. My colleague Will Willimon is the author of this quote as he calls attention to “the church demanded reprentance” in 8:22, in Acts: Interpretation — A Bible Commentary for Teaching and Preaching (Atlanta: John Knox Press, 1988), p. 70. 5. Marion Soards, Thomas Pozeman, and Kendall McCabe make this observation in Preaching the Revised Common Lectionary (New York: Abingdon Press, 1994), p. 102.
... : Abingdon Press, 1984), p. 28. 3. Earl S. Johnson, Jr., James, Peter, John, and Jude: Basic Bible Commentary (Nashville: Abingdon Press, 1988), p. 35. At this point a warning is in order for the preacher. As Marion Soards, Thomas Dozeman, and Kendall McCabe have pointed out in Preaching the Revised Common Lectionary: Year B, After Pentecost 2, (Nashville: Abingdon Press, 1993), the picture James paints is not meant to be a scare tactic. The preacher can "lapse into mere moralism or pious drivel" (p ...
... time to give up so much as it's our opportunity to add on, opening ourselves more fully to that unpredictable Spirit which blows where it chooses and that we don't know where it comes from or where it goes. I learned this about Lent from Dr. Kendall K. McCabe, former Dean of Faculty at United Theological Seminary, who taught his students in worship class that the real spiritual discipline in Lent isn't to give up a bad habit that one shouldn't practice at any time, but to give up something good in order to ...
Yes, you heard me correctly. Now is a time for play. In fact, today the church begins that time of the year when we do our most serious playing. And playing is a serious business, you know. Ask any teacher of children. Better still, watch children at play. No wonder they are tired at the end of the day. They work hard at playing. They take it seriously. Play is the child's laboratory for learning about life. Children who have never played at being grown-up tend to be handicapped in some way when they have ...
The old songs may be the best songs, but you can't always believe them. I have in mind, particularly, that mountain spiritual, "Jesus Walked This Lonesome Valley." The first part of it is true enough. Jesus walked this lonesome valley, Had to walk it by himself. Oh, nobody else could walk it for him; He had to walk it by himself. Those lines could almost describe what we heard in the Gospel reading for today - the story of Jesus alone in the wilderness, enduring the temptations of the devil. It is with the ...
Two weeks ago we went with our Lord into the wilderness where he was tempted by the devil. We saw him hungry and alone, exposed to all the power of the demonic world. You may remember we learned, through that experience, Christ understands the struggles that go on in the garden of every human heart. In the lessons that follow during Lent we are helped to see how Christ's facing of temptation equipped him to help others find the joy of knowing they are daughters and sons of God. The woman at the well in ...
The Sunday of the Passion!? It was a lot simpler in the good old days when it was Palm Sunday. That was easy to understand. You had a straightforward story about the entry into Jerusalem, and because of all those children shouting "Hosanna," there was a good excuse to do the baptism of infants or confirmation of youth. We could all sing "The Palms," and it was very clear what the day was about. Sort of a practice run for Easter when we would pull out all the stops. But now the Sunday of the Passion! No ...
A popular form of education in the lower grades, for many years, has been the procedure called "Show and Tell." It has invaded some pulpits as well and preachers will do object-centered sermons; they hold or employ some particular item easily seen and understood by the congregation in order to gain attention and, hopefully, make a point that will be remembered. It was something of that nature Jesus was doing on the night of the Last Supper, as it is recorded for us by the evangelist John. In some ways, it ...
After this solemn reading of the passion narrative, one stands uncertainly to preach, because surely the power of the story itself moves us by its very rehearsal. It touches each of us at a point unique to ourselves, in this hour of our particular need as we hear it again. But someone may be asking why do we do this twice in one week. It was only this past Sunday we heard the whole passion narrative according to Matthew, and now today we come to hear John tell it all over again! But it isn't the same story ...
Visiting Mrs. Campbell was always great fun for a child in southern Maryland. Mrs. Campbell was from Scotland, and talked as no one else the child had ever heard. Besides that, she had had marvelous adventures and been to lands the child had only read about and seen pictures of. She had danced in the Vienna of Franz Joseph and crossed the Atlantic in the days of the great ocean liners. Her eyes would sparkle as she entertained the child with her reminiscences, and it was plain, as she talked, she was ...
Hearing this Gospel lesson read on a Sunday morning may come as a shock to many of us. It is not the setting we are used to. "In my Father's house are many rooms" is a phrase we tend to associate almost exclusively with funerals, and small wonder, since, in many churches, that is or has been the only Gospel lesson appointed to be read at the burial of the dead. Here on a spring morning, with the trees in bud and new life popping out everywhere, we have to remember funerals we have attended and heard those ...
"Glory" is a major word in John's Gospel. At the very beginning, in what scholars call the prologue, we are told "we beheld his glory," and then the rest of the Gospel shows how it was done. This past Thursday we celebrated the feast of the Ascension, that occasion which emphasizes the glorification of Christ - he has been raised above all things and is Lord of all. Today in the Gospel we stand between events, for we are listening to Jesus pray on the night before his death, and he is already speaking of ...
For forty days we have been celebrating the marvel and the mystery of the Easter event. Some of our number spent Lent as a time of special preparation for baptism and confirmation, while the rest of us prepared to remember our baptisms and renew our baptismal vows. We all participated in the death and resurrection of Christ through our baptism. Since then we have been exploring some of the meanings of that dying and rising for the Christian life. Now we are almost at the end of the Great Fifty Days. In a ...
Matthew 24:36-51, Romans 13:8-14, Isaiah 2:1-5, Psalm 122:1-9
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Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
OLD TESTAMENT TEXTS The Old Testament lesson and the psalm inaugurate the Advent season with a powerful symbol of salvation: Zion. Isaiah 2:1-5 provides a utopian vision of Zion as an end-time reality, while the pilgrimage hymn in Psalm 122 encourages us to claim this salvation in our present lives through worship. Taken together these Old Testament texts provide a strong commentary on Advent. They underscore how Advent points us to a future reality that reaches backwards and embraces us in worship, even ...
Matthew 3:1-12, Romans 14:1--15:13, Isaiah 11:1-16, Psalm 72:1-20
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Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
OLD TESTAMENT TEXTS The future looms large during Advent. We are, after all, entering into a sacred time of hope when we look with expectation toward the consummation of our salvation. If, however, we become too preoccupied with our future, we may miss the salvific work of God in our present lives, which actually grounds our Advent faith. Our Old Testament texts for this Second Sunday of Advent confront us with this danger. Both are messianic texts that soar to breathtaking heights in envisioning the ...
Psalm 146:1-10, Isaiah 35:1-10, James 5:7-12, Matthew 11:1-19
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Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
OLD TESTAMENT TEXTS Our Old Testament lessons for the third week of Advent explore hope. Isaiah 35 proclaims the inevitability of God's salvation, even when we find ourselves at a great distance from Zion in situations that appear to be hopeless. Psalm 146:5-10 is a hymn of praise that calls us to trust in God because of God's enduring reliability. Isaiah 35:1-10 - "Hope for the Hopeless" Setting. Theophanies are biblical texts that describe the appearance of God. The oldest theophany traditions in Israel ...
Psalm 80:1-19, Isaiah 7:1-25, Romans 1:1-17, Matthew 1:18-25
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Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
OLD TESTAMENT TEXTS At the very heart of Advent is the anticipation and celebration of the incarnation—of God's being present with us. Our Old Testament lessons for the fourth week of Advent turn directly on this central theme. Isaiah 7:10-16 is a prophecy that anticipates Immanuel ("with us is God"), and Psalm 80 is a communal petition for God to be present. Isaiah 7:10-16 - "The Sign of Immanuel" Setting. Isaiah 7:10-16 is a central Old Testament text for Christians. It was already given a central place ...
Psalm 34:1-22, Revelation 7:9-17, 1 John 2:28--3:10, Matthew 5:1-12
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Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
AN APOCALYPTIC LESSON AND THE PSALM Revelation 7:9-17 is the description of all the saints singing before the throne of God in Heaven. Psalm 34:1-10, 22 is a psalm of thanksgiving. Revelation 7:9-17 - "Red Makes White" Setting. The larger context of Revelation 7:9-17 is the opening of the seven seals (Revelation 6:1-8:5), which describe apocalyptic catastrophes that will accompany the close of this age. Revelation 7 is often described as an interlude between the sixth (Revelation 6:12-17) and seventh ( ...
Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
OLD TESTAMENT TEXTS The Old Testament texts explore the themes of sin and death that are central to Ash Wednesday. Joel 2:1-2, 12-17 proclaims the judgment of God on sin through the terrible Day of the Lord, while Psalm 51:1-12 is a penitentiary prayer in which the guilt of the psalmist is confessed as a basis for petitioning God for deliverance. Joel 2:1-2, 12-17 - "The Terrible Day of God's Judgment" Setting. The reference to the Day of the Lord in Joel 2:1 provides important background for interpreting ...
Psalm 29:1-11, Isaiah 42:1-9, Acts 10:23b-48, Matthew 3:13-17
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Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
OLD TESTAMENT TEXTS The central focus of the First Sunday After Epiphany is the baptism of Jesus. Isaiah 42:1-9 provides commentary for interpreting the significance of the baptism of Jesus for Christians, while Psalm 29 is a hymn of praise that can be used liturgically to celebrate the event. Isaiah 42:1-9 - "The Commissioning of the Servant" Setting. Isaiah 42:1-4 (and perhaps vv. 5-9) is often described as one of the Servant Songs in "Second Isaiah" Isaiah 40-55). Four times the anonymous exilic prophet ...
Luke 2:1-7, Isaiah 9:1-7, Psalm 96:1-13, Titus 2:1-15, Luke 2:8-20
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Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
OLD TESTAMENT TEXTS Many of the Advent themes reappear in the Christmas Eve lessons as present realities rather than as future hopes. Isaiah 9:2-9 picks up the imagery of the light of Zion that was hoped for in Isaiah 2:1-5 and turns it into a present time celebration, while Psalm 96 does the same thing with the royal theology of Isaiah 11:1-10. Taken together our Old Testament lessons describe the new reality that God ushers into our world. Isaiah 9:2-7 - "Seeing the Light" Setting. Isaiah 9:2-7 is a ...
Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
OLD TESTAMENT TEXTS The Old Testament lesson for the First Sunday After Christmas explores the implications of what it means when we confess that God is actually with us in this world. Isaiah 63:7-9 states how God is able to suffer with us, while Psalm 111 is an extended celebration of this fact. Isaiah 63:7-9 - "A Savior for Hard Times" Setting. The lectionary has isolated the opening verses of a more extended community lament that probably included Isaiah 63:7-64:12. The larger context underscores how ...
Psalm 147:1-20, Jeremiah 30:1--31:40, Ephesians 1:1-14, John 1:1-18
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Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
OLD TESTAMENT TEXTS The Old Testament texts for the Second Sunday After Christmas are a celebration of God's salvation. Jeremiah 31:7-14 proclaims a new salvation to a remnant that will survive Israel's exile from the land at the hands of the Babylonians, while Psalm 147:12-20 is a celebration of God's power to save Israel. Jeremiah 31:7-14 - "Salvation as Radical Reversal" Setting. Jeremiah 31:7-14 consists of two distinct oracles. Jeremiah 31:7-9 is an oracle of salvation addressed to Israel, or more ...
John 20:24-31, John 20:19-23, 1 Peter 1:1-12, Acts 2:14-41, Psalm 16:1-11
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Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
TEXTS FROM ACTS AND PSALMS In the weeks of Easter, readings from Acts replace the normal Old Testament lessons. Several of the Acts readings are closely related to one another. Thus, in the sections on "Setting" and "Structure" for the text from Acts, information is given that is relevant for this Sunday's reading from Acts, as well as the next two Sundays. The material will be given only in this chapter. Readers will be reminded in the subsequent two weeks to refer back to this information. A portion of ...
Psalm 116:1-19, Acts 2:14-41, 1 Peter 1:13-2:3, Luke 24:13-35
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Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
TEXTS FROM ACTS AND PSALMS In bringing these readings together, the lectionary focuses our attention on making our vows to the Lord in the presence of all his people. The psalm meditates on fulfilling such a vow as an act of thanksgiving for all God's bountiful provisions for us, and the account from Acts shows us certain penitent persons at Pentecost publicly professing repentance and being baptized in the name of Jesus Christ in reaction to Peter's proclamation, "God has made him both Lord and Christ, ...