These lectionary notes serve the Sundays and feasts in April-June 2012. They begin with Palm/Passion Sunday, on which the liturgy of the palms takes us through the triumphal entry of Jesus into Jerusalem and hands us over to the liturgy of the passion. Holy Week walks us through the via dolorosa leading to the crucifixion of Christ. Our story of the good news of Jesus Christ does not end on Calvary. It is consummated on the day of resurrection, inaugurating the season of Easter that continues until Pentecost. The Sundays after Pentecost resume Ordinary Time.

Liturgy of the Palms, April 1, 2012

Psalm 118:1-2, 19-29. The psalmist praises God’s steadfast love that enables the worshippers to enter the sanctuary in praise. The worship would not have been possible without God’s wondrous work.

Mark 11:1-11. Although Jesus has been telling his disciples that he is a very different kind of Messiah; the entry into Jerusalem is a fitting entry for a king. Seated on a young donkey, a sign of royal power, and seeming to fulfill Zechariah 9:9, Jesus enters into Jerusalem, and the event offers the crowd a ‘real’ king. The fact that Jesus will die like a slave makes the ‘royal’ procession a cruel irony of earthly power.

John 12:12-16. John adds details to the telling of the entry into Jerusalem that further identify it with the nation of Israel. Palm branches have been seen as essential to Jewish festivals, and the coinage of the nation often displays a palm branch. In addition to the identification of the palms with kings of Israel, John also reinforces the idea that Jesus rode upon a donkey colt rather than just a colt.

Liturgy of the Passion, April 1, 2012

Isaiah 50:4-9a. The prophet of Isaiah 50 (commonly known as Second Isaiah) celebrates the benefits of learning and welcomes the ministry of helping others with the insight. Second Isaiah experienced humiliation but now anticipates God’s vindication.

Psalm 31:9-16. The psalmist seeks God’s mercy in times of trouble. In spite of many challenges in life, the psalmist confesses trust in God.

Philippians 2:5-11. Paul has exhorted the Philippian church to live a life “worthy of the Gospel of Jesus Christ” (1:27). So now he cites the model par excellence for such a life, Jesus himself, who in an ancient Christian hymn, is extolled for “emptying himself” from heavenly glory, taking on human form, and being a servant to humanity, even to the point of death. Such service, however, is not without ultimate exaltation of Christ by God the Eternal Parent. Indeed, one day, Paul asserts, all humanity will recognize the Lordship of Christ.

Mark 14:1-15:47. The community of which Jesus is the head is unraveling, not only with the betrayal of Judas, but in the eventual denial and departure of all of the disciples beginning with Peter. The physical and spiritual closeness of the final remembrance in bread and wine, which Jesus and his disciples share, is set in contrast to Jesus’ singular and lonely end. The women, who have followed Jesus, and not his disciples, will witness the empty tomb, but even their final response will be silence.

Mark 15:1-39. Jesus is handed over, as John the Baptist was handed over. The term for handing over is ironically applied to Judas, meaning to betray. Pilate, who will sign the decree of condemnation, tries to save Jesus twice; the crowd that have followed become his condemners. Barabbas, who is chosen instead of Jesus, has killed; Jesus has brought Lazarus back to life. Jesus is dressed in the mock attire of a king; he is crucified in the manner of a slave. The entire pericope is packed with scriptural references; Jesus’ death is part of their fulfillment. The final irony is that the fulfillment is neither seen nor understood, even by those closest to Jesus.

Monday of Holy Week, April 2, 2012

Isaiah 49:1-7. God’s servant (cf. Isa 42:1-9; see above) is commissioned to declare to the nation the restoration of Israel. Some scholars regard this passage as Second Isaiah’s call account. Others find in it a description of Israel’s mission.

Psalm 71:1-14. The psalmist prays for God’s continuing care for him or her in all situations including old age and sickness. The psalmist vows to continue hope and praise.

Hebrews 9:11-15. Using argumentation “from the lesser to the greater,” the author of Hebrews presents Christ’s sacrifice as all-sufficient for the redemption of humanity, and this not just for the forgiveness of sins through an annual blood sacrifice, but the eradication of sinful nature in human beings through an eternally valid, one-time sacrifice.

John 12:1-11, The inevitability of the plot against Jesus becomes clear as Mary anoints Jesus with rare perfume, covering his feet rather than his head, a sign of burial rather than coronation. Jesus will later mirror Mary’s extravagant act of love when the teacher washes the disciples’ feet and commands them to love one another.

Tuesday of Holy Week, April 3, 2012

Isaiah 49:1-7. God’s servant (cf. Isa 42:1-9; see above) is commissioned to declare to the nation the restoration of Israel. Some scholars regard this passage as Second Isaiah’s call account. Others find in it a description of Israel’s mission.

Psalm 71:1-14. The psalmist prays for God’s continuing care for him or her in all situations including old age and sickness. The psalmist vows to continue hope and praise.

1 Corinthians 1:18-31. Paul responds to concerns that his preaching lacks the rhetorical punch of worldly wisdom by insisting that the cross of Christ–the fact that the Christian faith is based on the “scandal” of a crucified Lord–seems like “foolishness” to the world, but it is “the wisdom of God.” Even the majority of those associated with the church in Corinth are not among the “wisest,” most politically powerful, or well-to-do people in that society, but yet they have experienced the presence of God and God’s redemptive activity in Christ.

John 12:20-36. The arrival of Greeks marks a major change in the narrative. Before this point, Jesus spoke of preparation for his death; after this he will speak of it as a present reality, using the image of the seed that must die in order to grow.

Wednesday of Holy Week, April 4, 2012

Isaiah 50:4-9a. The prophet of Isaiah 50 (known as Second Isaiah) celebrates the benefits of learning and welcomes the ministry of helping others with his insight. Second Isaiah had experienced humiliation but now anticipates God’s vindication.

Psalm 70. In the midst of many adversities, the psalmist prays for God’s intervention and deliverance from those who threatens his or her life.

Hebrews 12:1-3. After the great exemplars of faith are extolled in the previous chapter, the author of Hebrews challenges his readers to follow the example of this “great cloud of witnesses” and set aside the burden of sinfulness. They should persevere in the journey of faith before them and indeed follow the exemplar of faith par excellence, Jesus, who endured the shame of the cross and yet sits at the right hand of God. His endurance in the face of hostility should strengthen us for the long haul.

John 13:21-32. Jesus is “troubled in spirit” because he knows that one of his disciples and a member of his close community will betray him. Combining the communal act of eating with a community betrayal from within, Jesus gives the choice bit of food to Judas. Jesus tells Judas to be quick and speed the process that will end with his death and glorification.

Maundy Thursday, April 5, 2012

Exodus 12:1-4, (5-10), 11-14. The Passover meal prepares the people of Israel for the exodus. It will help future generations to experience God’s deliverance out of the bondage of Egypt. They will appropriate it as their own while celebrating the feast of remembrance.

Psalm 116:1-2, 12-19. The psalmist gives thanks for God’s constant help and vows to acknowledge God’s deliverance in public.

1 Corinthians 11:23-26. The Apostle Paul, in the midst of correcting some bad behavior by rich Christians in Corinth with regard to practices of exclusion from the Communion Meal, reminds everyone in the community of the meaning and significance of the meal with these “words of institution.” The words emphasize the ties of the ritual meal to the Last Supper of Jesus with his disciples, that the meal has become a tradition among believers of Christ, passed down from one community to the next, already within the first two decades of the movement, and that “remembrance” of Jesus’ death and sacrifice lie at the heart of the ritual. Believers from all walks of life should sit at this table of remembrance, and do so together, “until he comes.”

John 13:1-17, 31b-35. As Mary earlier inverted the act of coronation and burial by anointing Jesus’ feet with costly perfume, Jesus inverts the relationship between master and disciple by washing the feet of his pupils/disciples. This act of humble love for another is the model for how Jesus wishes the disciples to relate to one another after his death. It is through such love that they will be recognized as followers of Jesus.

Good Friday, April 6, 2012

Isaiah 52:13-53:12. The servant of the Lord bears many forms of suffering. His ministry relieves many of their pain. The servant finds satisfaction in the way his suffering benefits people.

Psalm 22. Though having suffered from extremely painful situations, the psalmist continues to turn to God for strength and deliverance. God’s mighty works will be praised by all people who hear of them.

Hebrews 10:16-25. Writing from the perspective of the sacrificial system in Ancient Israel, the author sees in Jesus’ death on the cross, a one-time sacrifice for humanity, confirming, through the witness of the Holy Spirit in the heart of believers, that the prophet Jeremiah had promised this as a new covenant. Moreover, the new covenant includes forgiveness of sins once and for all and encouragement to enter the presence of God without fear. In fact, our duty, as individuals completely forgiven by God, is to encourage others to love and congregate in honor of our faithful God.

Hebrews 4:14-16; 5:7-9. Because Christ understands human weaknesses, having been challenged by them himself, albeit still able to overcome them, we should hold fast to faith in Christ as one who stands on our behalf in time of need. Christ is like a priest from ages past who can intercede with prayer for us because he knows what prayer and suffering is like and how to be faithful in spite of suffering. Following his lead, we achieve final salvation.

John 18:1-19:42. Jesus shows compassion for a soldier’s slave by healing his cut ear, reminding the disciples that weapons of this world have no place in his kingdom. Not only does the Jewish crowd accept Barabbas over Jesus, but it also threatens Pilate with disloyalty to Caesar if he should release Jesus.

Holy Saturday, April 7, 2012

Lamentations 3:1-9, 19-24, Speaking on behalf of the exiles, an individual mourns over physical suffering and the crisis of faith. Yet, he or she manages to maintain hope, finding grace renewed for all seasons and circumstances.

Psalm 31:1-4, 15-16, The Lord rescues those who seek refuge in God. The psalmist petitions for God’s deliverance and takes an initiative in declaring trust in God.

1 Peter 4:1-8, Willingness to suffer should become the signpost for believers who want to do the will of God as we exemplify Christ. Prior lives of sin have been traded in for life in the Spirit. Therefore, as the end of time as we know it draws near, discipline and love should characterize our practice.

Matthew 27:57-66, The Pharisees are concerned that the disciples will steal Jesus’ body in order to make good on his prophesy to ‘rise after three days,’ and place a guard in front of the exit to the tomb. They describe Jesus, the teacher, with the Greek word ‘planos’ a deceiver or “pseudo-Messiah” (Pancaro).

John 19:38-42, John provides a meticulous account of how Jesus’ body is prepared according to Jewish custom. Joseph of Arimathea, gives his tomb for Jesus’ burial. Rich and able to speak directly with Pilate, Joseph is presented as a person of importance in the Jewish community, and by extension that Jesus was an honorable person.

“The following readings and Psalms are provided for use at the Easter Vigil. A minimum of three Old Testament readings should be chosen. The reading from Exodus 14 should always be used.” –- cited from The Revised Common Lectionary of Vanderbilt Divinity Library (http://lectionary.library.vanderbilt.edu)

Genesis 1:1-2:4a and Psalm 136:1-9, 23-26, The first creation account of the Bible narrates and celebrates the progression of creation, leading to the rest at the end of the seven days. Psalm 139 contains a responsive chant that praises God’s steadfast love manifested in many ways.

Genesis 7:1-5, 11-18; 8:6-18; 9:8-13 and Psalm 46, After the flood at the time of Noah, God makes an everlasting covenant with Noah and all living things. The earth will never be destroyed by the flood, again. The rainbow (lit. “bow,” an instrument of war) was hung in the midst of clouds as the sign of peace. Psalm 46 presents God as help available in times of trouble.

Genesis 22:1-18 and Psalm 16, Abraham unconditionally obeys God’s initial command to offer Isaac as sacrifice. God provides a ram to be slaughtered in the child’s place. In Psalm 16, the psalmist delights in the awareness of God’s presence.

Exodus 14:10-31; 15:20-21 and Exodus 15:1b-13, 17-18, At the sight of the advancing Egyptian soldiers, the Israelites face a hopeless situation, but God tells Moses to leads them through the parted sea (Exod 14). In 15:20-21, Miriam sings of the deliverance at the sea. The song of Moses (vv. 15:1-19) praises the work of the Divine Warrior, who comes to rescue the people of Israel, who have no one else to turn to.

Isaiah 55:1-11 and Isaiah 12:2-6, The prophet of Isaiah 55 declares God’s invitation to the feast offered by grace. God’s words will surely find their fulfillment. In Isaiah 12, Isaiah speaks of “that day,” on which the people of God will proclaim the wondrous works of God.

Baruch 3:9-15, 3:32-4:4 or Proverbs 8:1-8, 19-21; 9:4b-6 and Psalm 19, The lessons from the wisdom tradition describe the delight that comes from wisdom and the Lord’s teaching.

Ezekiel 36:24-28 and Psalm 42, 43, Ezekiel looks forward to the restoration of Israel, who will be enabled to live a holy life. The psalmist of Psalms 42and 43 (which clearly form a literary unit) maintains trust in God in face of adversities.

Ezekiel 37:1-14 and Psalm 143, The prophet Ezekiel reports a vision of Israel being brought back to life. The psalmist of Psalm 143 prays to be among the living as God’s servant.

Zephaniah 3:14-20 and Psalm 98, The prophet Zephaniah declares the joy that Jerusalem will receive thanks to God who was in her midst. Psalm 98 praises God’s victory that will inaugurate the reign of justice.

Romans 6:3-11, Baptism is symbolic of the death and resurrection of Christ. It represents for us our death to sin and new life in Christ. The baptized have died to the power of sin and can live empowered to overcome the temptation of sin in their daily lives that now belong to God in Christ.

Mark 16: 1-8, Most scholars agree that this passage reflects the original ending to the text, so that the Gospel ends with scared women running away and saying nothing. In a sense, the empty tomb is the main character of this section, for while the other Gospels pass over the tomb in favor of future meetings with Jesus, this gospel leaves us at the place of death, which makes the resurrection seem even more astounding. The Gospel ends with an implied “How do we know?” as credibility is questioned—by having women as witness and a strange young man who seems to be divine. To accept this story as true, we must ask “by what authority?”

Resurrection of the Lord, April 8, 2012

Acts 10:34-43, When Cornelius, a non-Jew, and, therefore, someone who is not favored by God, sees a person in glowing garments, which indicates a divine being, Peter realizes that he has received God’s favor. The Greek word literally means “to lift a face” and, hence, “to show favor,” so that God does not receive or favor because of what one looks like or who one is. With the expansion of the understanding of God’s favor or grace, Peter’s narrative of the life, death, and resurrection of Jesus moves in a new, inclusive direction.

John 20: 1-18, The pericope is divided into three parts: the arrival of Mary Magdalene; the race of the two disciples and the appearance of Jesus to Mary. The expectation is that Mary, being a female, will look but never find/understand. On the other hand, the male disciples who can testify in court, will find, understand, and steal the scene. John surprises the reader by returning the scene to Mary with the first appearance of Christ.

Isaiah 25:6-9, God’s triumph over evil and death will inaugurate a new era of comfort. The faithful will enjoy the feast of abundance.

Psalm 118:1-2, 14-24, Having experienced the Lord’s steadfast love, the psalmist is convinced that God will preserve his or her life, so that he or she may praise God’s wondrous work of salvation.

1 Corinthians 15:1-11, Paul proclaims the basics of the Christian gospel and at the heart of that good news stands belief in a resurrected Lord. Fundamental to that belief is that Christ died for the forgiveness of sin and was also raised on the third day following his death. Witnesses, including immediate apostles of Jesus and subsequent ones like Paul, had experiences of the Risen Christ. Those experiences motivated proclamation and evangelism.

Easter Evening, April 8, 2012

Isaiah 25:6-9: God’s triumph over evil and death will inaugurate a new era of comfort. The faithful will enjoy the feast of abundance.

Psalm 118:1-2, 14-24, Having experienced the Lord’s steadfast love, the psalmist is convinced that God will preserve his or her life, so that he or she may praised God’s wondrous work of salvation.

Psalm 114, 1 Corinthians 5:6b-8, In a passage where a brother is caught in sin and Paul wants the Corinthian church to discipline him, Paul cites the practice of a “holy” communion meal as a warrant for “cleaning out the old yeast” so that the “sincerity and truth” of Christ’s sacrifice might be authentically represented.

Luke 24:13-49: The pericope serves two purposes: first, to show that witnesses have seen Jesus after resurrection and second, that the resurrection was bodily and not in some ghostly form. Jesus speaks first to two men and later to the gathered disciples, and is not recognized in either meeting. In the first case, the two men recognized him only after they broke bread with him. In the second, the disciples became convinced of his fleshly presence when Jesus displayed his feed and hands (which contain wounds).

Second Sunday of Easter, April 15, 2012

Acts 4:32-35: In describing a group of believers that share all things, Luke presents a community that embodies Torah teachings that “none are poor or in need” (Walton). The oneness of heart and mind is reminiscent of the faithful who love God with all their heart and mind. This community, then, is a revelation of the Kingdom of God as fulfillment of Torah.

Psalm 133: The psalmist depicts the blessing of everlasting life shared by the members of the community, who dwell together in unity.

1 John 1:1-2:2: The author begins his exhortation to the Johannine community bearing witness to the physical presence of God in Christ. Such a presence has produced fellowship (koinonia) with God and therefore joy. Since God is light and we have fellowship with God, we should practice our faith in the realm of light and not darkness, which denotes sin. However, even faithful believers often fail in their efforts to walk in the light of God’s presence. As long as we confess our sins and thus rely on the cleansing that the death of Jesus has made possible for us, Jesus stands as our advocate before God. We should not deceive ourselves to think we can be perfect. Otherwise, we make Christ’s sacrifice a limited atonement, while it is actually available for the whole world.

John 20:19-31: Two revelations occur in this chapter: the display to Thomas of the physicality of the risen Jesus; and an explanation by the author as to why the Gospel was written. By demanding to touch Jesus, Thomas counters gnostic ideas about a totally “spiritual” Jesus. The author reveals that he wrote in order to provide trust/belief, but leaves in unclear whether it is to evangelize new people (believe), or to firm up his own congregation (continue believing).

Third Sunday of Easter, April 22, 2012

Acts 3:12-19: In this passage, Peter blames the Jewish leaders for the death of Jesus, but he leaves a door open. They are guilty but they were also ignorant. It is ignorance that makes the act forgivable. Therefore, if they repent and believe they, like the paralytic who has become strong through faith, may also become strong

Psalm 4. The psalmist calls attention to God’s protection of the faithful. God hears their prayer, and they enjoy abundance, security, and rest

1 John 3:1-7. Because of God’s love we have become true children of God. In the final revelation of God, we will be just like Christ, pure and holy. In the meantime, we work toward that perfect holiness by avoiding sin and lawlessness. If we persist in sinfulness, questions about our genuine knowledge and experience of Christ must be raised. The righteous do what is right, just like Christ did.

Luke 24:36b-48. In the midst of their meal in remembrance of him, Jesus appears. calming the disciple’s fears that he is a spirit or ghost by eating in front of them. Jesus opens the minds of the disciples in order that they finally understand that his passion was a necessary messianic fulfillment of the scriptures. Opening grace to the gentiles, he announces that forgiveness is now available to all nations, beginning with the Jews. Before leaving, he tells them to stay and wait in the city for the promise of the Father.

Fourth Sunday of Easter, April 29, 2012

Acts 4:5-12. In a scene reminiscent of Jesus, Peter and the disciples are asked by those in power by which authority or in what name they had performed a miracle. While Jesus replied that it was through his father, God, Peter points to the name of Jesus as God’s earthly representative. All parties agree that there could be only one Messiah; they differ in whether or not they believe that Jesus was that Messiah. In the sense that there can be only one God and one Messiah, it follows that only by the name of Jesus, which points to the power of God as the source of all wholeness.

Psalm 23, The psalmist dwells on the superabundance that comes from the care of God the shepherd. He or she vows to live gladly in God’s presence.

1 John 3:16-24, Since Christ laid down his life for humanity and thus demonstrated God’s love, we ought to be willing to do the same for each other, that is, serve each other with sacrificial love. If we see a brother or sister in need, and refuse to help, where is the love? Thus we love not just in word, but in deed and in that way live out the truth of God. Loving action shows obedience to God and thus enhances access to God. So belief in Jesus Christ issues into love for one another and the Spirit of God bears witness that God truly resides in us.

John 1: 11-18, God as shepherd caring for his flock Israel is a familiar trope in the 1st testament. The 23rd Psalm reminds us that God is willing to defend us with his “rod and staff.” Traditionally, a shepherd’s sheep know his voice because they all speak the same language. In this defining “I am” moment, Jesus expands the holding pen of his flock to include sheep from different languages and religions who will come to know his voice as well

Fifth Sunday of Easter, May 6, 2012

Acts 8:26-40. After being commanded, Phillip meets and baptizes an Ethiopian (now the Sudan) who was probably a God-fearer coming to Jerusalem to worship. Not only is the person not a Jew, but as a Eunuch would be forbidden to enter the Temple (Dt. 23:1). Phillip performs a new act of baptism, not under the authority of the Jewish community, but from a divine summons. This action anticipates the calling of Paul in the next chapter.

Psalm 22:25-31. God is the reason and origin of the psalmist praise. God the king is worthy to be praised among all peoples on earth. God’s mighty acts will be told for many generations to come.

1 John 4:7-21, Since God is love, we should love one another. The proof of God’s love lies in the sending of God’s Son, which eradicated our sin and produces in us a new life of loving others. God is not visible except by the practice of love among and by God’s children, first Christ, now us. Witnessing to the efficacy of Christ as God’s Son and Savior for the world marks our experience of God’s love. We approach God without fear of judgment. Though we cannot see God, we know of God’s love through Christ, and we can love others, even though we do not see or know them. To say we love God, without loving others, is deceitful.   

John 15:1-8.The last of the “I am” (ego eimi) statements by Jesus and the most apocalyptic as the branches that do not bear fruit are burnt in the fire. In addition to the 1st testament images of God as owner of the vineyard and Israel as the fruit, John adds Jesus as vine. This is an organic unity for no grape can exist without the vine, as the son cannot exist without the Father.

Sixth Sunday of Easter, May 13, 2012

Acts 10:44-48.While Peter is speaking, the Holy Spirit falls on all those listening, and both circumcised and non-circumcised begin speaking in tongues. In the Jewish community, circumcision is the “badge of membership,” while in the Christian-Jewish community that delineation is baptism. As John the Baptist’s prophesy has been fulfilled and Gentiles, as well as Jews, are now baptized together in the Holy Spirit, there appears to be no justification for their not being baptized into the Christian-Jewish community by water.

Psalm 98. The nations witness God’s triumph. The psalmist praises God’s victory that will inaugurate the reign of justice.

1 John 5:1-6. Here the focus in on belief in Jesus as the Christ, the anointed one of God. Because we love God, we will believe that Jesus is God’s envoy and we will practice the instructions God has left for us, whether difficult or not to fulfill. Faith in the truth about God’s Son helps us have victory over the world of disbelief. Jesus was baptized in water for a mission and accomplished it with his death (“blood”). The Spirit of God bears testimony to both these truths.

John 15:9-17. As the love between the Father and Jesus is mirrored in the love between Jesus and his disciples, so also must that love be mirrored within the church community. There is no greater love than this, as it is a mirror of divine love. Jesus elevates the disciples to the non-hierarchical level of friends, but this relationship is only possible if they continue to follow his commandments of loving one another.

Ascension of the Lord, May 17, 2012

Acts 1:1-11. The question about the restoration of Israel indicates that the disciples still see Jesus as a Messiah who will overthrow the present Roman regime issuing in a Kingdom of Israel. This is especially apparent as the question follows the description of 40 days preaching about the kingdom. The arrival of the Holy Spirit would have been thought to coincide with the unification of Israel. But rather than continue towards the establishment of that kingdom, Jesus is taken up in a cloud, with assurance that he will return the same way that he left.

Psalm 47. God the king, who reigns over the world, ascends the divine throne in the midst of praise.

Psalm 93. God the king defeats the powers of chaos and ascends the divine throne to reign for eternity.

Ephesians 1:15-23. Christ’s exalted seat at the right hand of God (from Psalm 110.1), with all power and glory means great things for those who believe in him. First, faith in the exalted Lord leads to love for others here on earth. Second, believers receive special revelation and wisdom from God as a result of their connection to knowing Christ. Third, believers exercise their faith and love with hope and a sense of divine empowerment, indeed the same power that raised Christ from the dead and places him above all earthly rulers and powers. Finally, believers exercise faith, love and hope as part of the body of Christ, the church, that serves God on earth with all the fullness of Christ in it.

Luke 24:44-53. Jesus opens the minds of the disciples in order that they might finally understand that his passion was a necessary messianic fulfillment of the scriptures. Broadening grace to include the gentiles, he announces that forgiveness is now available to all nations, beginning with the Jews. Before leaving, he tells the disciples to stay and wait in the city for the promise of the Father.

Seventh Sunday of Easter, May 20, 2012

Acts 1:15-17, 21-26. After the death of Judas Iscariot, another disciple needs to be chosen to continue witnessing to the Jews as a united body. By demanding that the potential candidate have been a witness throughout the ministry of Jesus, Luke “root[s] discipleship in the public life of Jesus” (Plevnik).

Psalm 1. The psalm contrasts the path of the wicked with that of those who cherish the teaching of the Lord. The latter withers and the former thrives and produces its fruit.

1 John 5:9-13. God bears witness to a fundamental truth about Christ and us: We have eternal life (now and forever in the estimation of Johannine theology), which is made possible through the action of God’s Son. Moreover, whoever has believed in the action of the Son, has this life, and whoever does not believe, loses access to this eternal life. Such divine testimony about the efficacy of Christ’s action supersedes any human testimony that might be offered. Believers know this testimony is true in their hearts and thus the author writes to affirm the eternal life that already belongs to those who believe in the authority of God’s Son.

John 17:6-19. As Jesus was sent in the introduction to reveal God, so Jesus has revealed God to his disciples. The indication is that they will stay in the world in order to continue revealing God through Jesus. Rather than pray that they be taken out, Jesus prays that they be protected as they go out into the world.

Day of Pentecost, May 27, 2012

Acts 2:1-21. The coming of the Holy Spirit has been promised by Jesus as a gift of God. As in English, the Greek word for tongue can refer to tongues of fire, tongues as ecstatic language, or tongues as language or dialect. Speaking in tongues is seen as a fulfillment of scripture (Joel 2:28-32) when all will prophesy. To this is added the miracle that while the Galileans are speaking in their own tongue, listeners are hearing it in their own language and within their own social contexts.

Ezekiel 37:1-14. The prophet reports a vision of Israel being brought back to life. Even as lifeless bones become a vast multitude of the living, God promises to put the divine spirit into the people of Israel, so that they may live again.

Psalm 104:24-34, 35b. The psalmist is in awe over God’s manifold creation, which inspires him or her to vow to sing as long as he or she lives.

Romans 8:22-27. This passage in the middle of Paul’s magnificent Romans 8, in which he assures his readers that there is no longer any condemnation for those who are in Christ (8:1), comes in two parts. First, Paul confirms that the whole creation, including we humans, await God’s final redemption. In the meantime, we “groan,” dealing with suffering and pain as it comes, but not without hope. True, we do not see the final results of that hope just yet, but “we wait for it with patience.” Second, Paul also affirms that the Spirit of God helps sustain us while we wait, including praying on our behalf when we can’t even pray with intelligible words. In those moments of desperation, with the help of the Spirit, God knows our hearts.

John 15:26-27; 16:4b-15. Jesus must leave before he can send the advocate. The advocate (Paraclete) is one’s counsel in court. In the case to be tried, the Counsel will argue the case in favor of Jesus and prove the world wrong, resulting in the conviction and condemnation of the Prince of the World. The Father, Jesus, and the Paraclete are intimately related as what is the Father’s is the Son’s and what will be made known by the Spirit will come from the Son.

Visitation of Mary to Elizabeth, May 31, 2012

1 Samuel 2:1-10. Hannah sings a song about the triumph God made possible. Such a victory would not have been possible without God’s intervention.

Psalm 113. The psalmist praises God, who, enthroned so high above the sky, cares for the lowliest. The poor find abundance, and the childless mother, happiness among children

Romans 12:9-16b. Paul offers very pragmatic advice in how to carry out our spiritually renewed values (12:1-2), with authentic love, doing what is good and honorable in our relationships with others. We should serve God with zeal and a spirit of joy and hope. When suffering comes we should exercise patience and be consistent in prayer. Generosity and hospitality should characterize our practices as well as kind words, even to those who oppose us. When people rejoice do so with them, but when they grieve, join them as well. In short, unity should reign in our relationships.

Luke 1:39-57. Mary’s burst of praise is largely in 1st testament language, and is similar to Hannah’s song in Samuel 2:1-10, but the tone is very different. While Hannah’s song is a shout of triumph in the face of her enemies, Mary’s is a “humbler contemplation of God’s mercies.” (Morris). The humility of Mary is expressed with the knowledge of the special grace that has been given to her. Hence, her humility is empowered and empowering.

Trinity Sunday, June 3, 2012

Isaiah 6:1-8. Isaiah witnesses the presence of God in the temple and responds to the commission to prophesy no matter how unresponsive the people may be to his message.

Psalm 29. God’s power is displayed over nature and the powers of chaos. The psalmist concludes the psalm with a petition to God the king for strength and shalom.

Romans 8:12-17. Paul extends the role of God’s Spirit in giving us new life in Christ (8:11) to the idea that we become “adopted” children of God because that same Spirit puts to death our natural inclination to oppose God. With this new Spirit in us, we cry out freely to God, who has made us co-heirs with Christ, like an adopted child with natural-born siblings from his newly adopted family. We have all the rights and privileges (“glory”), and also responsibilities (“suffering”), as members of the family of God.

John 3:1-17. The pericope depends upon the word play of two Greek words “anwthen” which can mean either “again” or “from above” and “pneuma” which can mean either “wind” or “spirit.” Since Nicodemus hears only the word meaning ‘again’ he wonders how a man can be born again. Jesus sounds surprised that a teacher would not know the difference between earthly and the heavenly realities.

Second Sunday after Pentecost, June 10, 2012

1 Samuel 8:4-11 (12-15), 16-20, (11:14-15). The people refuse to heed Samuel’s warning concerning inevitable royal abuses. The Lord finds it as an act of rebellion but grants permission, asking Samuel to instruct them about the ways of the monarchy.

Psalm138. In accordance with the divine steadfast love, God answers the psalmist’s prayer and protects him or her from danger.

Genesis 3:8-15. The Lord God interrogates the man and woman, who were hiding after eating of the forbidden tree of knowledge of good and evil. The Lord God punishes the serpent for duping the man and the woman.

Psalm130. In midst of the darkest situations, the psalmist cries out to God earnestly and anticipates that the Lord will save the people of God from condemnation.

2 Corinthians 4:13-5:1, Like the Psalmist (116:10), Paul stays faithful in the midst of hardship (2 Cor. 4:8-12) and so will speak truth to his readers. He assures their future resurrection and that they will be present before God in the end times. In fact, even though our human body fades, our inner spirit renews day by day. Thus our present lives of hardship are viewed as “slight momentary afflictions” that prepare us for our future life with God. Such a future is presently unseen, yet eternal, while the visible present is but temporary.

Mark 3:20-35. On the one hand Jesus’ family and the scribes come for Jesus believing him to be a danger–the family to himself; the scribes to the community. Inside the house, Jesus has established what sociologists call a ‘fictive family,’ in which inclusion is not based on biology. Members of this family are determined by their relationship, not to a physical father, but to God

Third Sunday after Pentecost, June 17, 2012

1 Samuel 15:34-16:13. At the Lord’s urging, Samuel goes to the house of Jesse to anoint a king. God says that the Lord’s standard is based not on the outward appearance but on the person’s heart. Following God’s designation, Samuel anoints David king over Israel.

Psalm 20.The psalmist prays for the anointed king, who is about to go to battle. He or she trusts that God will give him or her the victory not through military might but through divine presence.

Ezekiel 17:22-24. Using the allegory of the cedar tree, the prophet speaks of the restoration of Israel. The event will announce to the nations that the Lord God is the sovereign over the course of history.

Psalm 92:1-4, 12-15. In this psalm, which the superscription assigns as the reading for the Sabbath, the psalmist reflects upon God’s gracious care for the righteous.

2 Corinthians 5:6-10, (11-13). 14-17. Because of faith believers can face difficulty in this life while we await the next. We live faithfully now to receive our just rewards in the future. (This includes proclaiming the gospel to others, a message that comes from our hearts, not to boast of our personal spiritual experiences but to convince others to have their own.) Therefore, we are urged on by Christ’s love; his death and resurrection make possible a spiritual death and new life for all. We look at life, the world and fellow humans from the perspective of resurrection, from the perspective of a new creation.   

Mark 4:26-34. In this pair of parables about sowing seeds, Jesus expands his parable of the Sower in the previous verses. The seed/word (even as small a word as a mustard seed) is a creative tool of great power, reminiscent of the original word of Creation. Just as the seed grows and matures in ways outside the understanding of the sower, so also may the spoken word transform the hearer in ways far beyond the power and capability of the speaker.

Fourth Sunday after Pentecost, June 24, 2012

1 Samuel 17: (1a, 4-11, 19-23), 32-49. David, a mere boy, wins the battle with Goliath the Philistine warrior, who struck fear in the camp of the Israelite army. In a speech before the battle, David points out that the victory comes through the Lord only.

Psalm 9:9-20. The psalmist presents the Lord as a shelter of the oppressed. The Lord will thwart the aspiration of the proud nations.

1 Samuel 17:57-18:5, 18:10-16. Upon winning the battle with Goliath, David enters the service for King Saul. He befriends Jonathan, Saul’s son. As David becomes popular, Saul becomes murderously jealous of him. The historian of 1 Samuel attributes David’s success to the Lord’s presence.

Psalm 133. The psalmist depicts the blessing of everlasting life shared by the members of the community, who dwell together in unity.

Job 38:1-11. Answering Job out of the whirlwind, God reminds Job of the intricate design of the universe and its orderliness.

Psalm 107:1-3, 23-32. The psalmist, who calls upon the redeemed to praise the Lord, illustrates it with the experience of those who survived the perils at sea.

2 Corinthians 6:1-13. Paul defends his ministry among the Corinthians one more time in this letter, and a second time with a list of apostolic hardships (cf. 4:7-12). What commends his ministry to the Corinthians has been, ironically enough, endurance in the midst of affliction of all kinds. In spite of these, truthful speech and the power of God have prevailed. Despite doubts among some about his integrity, Paul asserts his frank speech and open heart, and wants the Corinthians to respond in kind so that they not end up accepting the grace of God in vain.

Mark 4:35-41. In a narrative reminiscent of the Jonah story, when wind and waves threaten to destroy the boat carrying Jesus and his disciples, the crew/disciples go to the sleeping Jesus to ask for help. Rather than throw him overboard in order to appease God as they do in Jonah, Jesus causes the wind and waves to cease. This miracle over nature once again brings up the question of Jesus’ authority, as the disciples wonder, “Who is this?”