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  1. 2D AGO

    Lectionary.pro for the Sixth Sunday of Easter, Year A

    Introduction This guide covers the four Revised Common Lectionary readings for the Sixth Sunday of Easter, Year A (May 10, 2026). Ascension Thursday falls four days later (May 14), and these texts are shaped by the awareness that Jesus is preparing to leave — and that what he leaves behind is not a void but a presence. Acts shows the gospel reaching into Athens. The psalm testifies to coming through hard places intact. First Peter calls the church to be ready to explain its hope. And John 14 promises the Spirit to people who are afraid of being left alone. From Art in the Christian Tradition, Vanderbilt Lectionary Page The Readings Acts 17:22–31 The First Lesson — Paul at the Areopagus Summary Standing before the Areopagus in Athens, Paul addresses a sophisticated audience of philosophers and civic leaders. He opens by observing that the Athenians are clearly a religious people — he even found an altar inscribed ‘To an Unknown God.’ That unknown God, he says, is the one he has come to tell them about. This God made the world and everything in it, does not live in human-built temples, and does not need anything from us — God is the one who gives life and breath to all people. God made every nation from one source and set their boundaries, so that people might search for God, who is never actually far from any of us. Paul quotes their own poets: ‘In him we live and move and have our being,’ and ‘We are his offspring.’ If that is true, then God cannot be represented by gold or silver or stone carved by human hands. God has overlooked times of ignorance, but now calls all people everywhere to turn around, because a day of judgment is coming — appointed through a man God raised from the dead. At that, some laugh, some want to hear more, and a few believe. Key Ideas for Preaching 1. The Sixth Sunday of Easter falls just before Ascension, and this reading from Acts, while jumping ahead in the timeline a bit, bridges the two: it shows the gospel already moving outward into the wider world, beyond the familiar territory of Jerusalem and Judea. Paul is standing in the intellectual capital of the ancient world and holding his own. We may want to use this as a moment to reflect on what it means for faith to travel into unfamiliar places. 2. Paul finds common ground before he makes his central claim. He does not begin by telling the Athenians what they are missing — he starts with what they have already built and what they are already reaching toward. That approach is worth examining as a posture for the church’s engagement with people outside it. 3. The description of God in this passage is notable for what it does not say as much as what it does. God needs nothing, is not confined to a building, and is closer to every human being than they realize. This is a picture of God that many in a congregation may not have fully absorbed. A sermon could simply dwell in it. 4. The mixed response at the end — mockery, curiosity, belief — is a realistic picture of how proclamation lands in the world. Not every sermon ends with a packed altar call. As preachers, we may need to remind ourselves — and help congregations hold this reality — with some peace rather than treating every unresolved response as a failure. Significant Cautions ⚠ This passage overlaps significantly with last week’s NL reading (Acts 17:16–31 is the same text). Preachers who used the Narrative Lectionary last Sunday should be aware their congregation has just heard this passage. Consider either going deeper into a specific element they did not explore, or framing the repetition as an opportunity to return to something worth sitting with longer. ⚠ Paul’s opening compliment about Athenian religiosity has limits — he goes on to call them to turn from what they have built toward the God he is proclaiming. Preachers should hold both moves together rather than presenting Paul as simply affirming whatever spiritual seeking people are doing. ⚠ The phrase ‘times of ignorance God overlooked’ needs care. It is not a blanket dismissal of all religious life outside Christianity, but it does signal that Paul sees this moment as a turning point rather than a continuation of business as usual. There is truth, even truth about God, that can be learned outside of our religious traditions. Psalm 66:8–20 The Psalm — Tested, Tried, and Brought Through Summary This portion of Psalm 66 shifts from a call to general praise into something more personal and hard-won. The speaker describes a period of severe testing — God allowed the community to be burdened, passed through fire and water, and brought to what felt like a breaking point. But they came through to a spacious place. The psalmist then moves to personal testimony: I cried out to God, and God listened. If I had held on to anything wrong in my heart, God would not have heard — but God did hear, and did not take away steadfast love. The psalm closes with praise for a God who kept listening. Key Ideas for Preaching 1. The testing described in this psalm is not metaphorical softness — it involves being ridden over, fire, and flood. This is real hardship, and the psalm does not apologize for naming it. We may use this as an opening for honest conversation about seasons of life that feel like they are breaking something in us. 2. The movement from ‘you brought us through’ to ‘I cried out and was heard’ — from communal memory to personal testimony — mirrors what often happens in a healthy congregation. Corporate faith provides the framework; personal experience fills it in. Both matter, and neither replaces the other. 3. The conditional in verse 18 — ‘if I had cherished iniquity in my heart, the Lord would not have listened’ — is worth addressing carefully. It is not a claim that only morally perfect people get heard. It is an observation that a life turned deliberately away from God is also a life turned away from the relationship that makes prayer possible. 4. The phrase ‘brought us out to a spacious place’ is one of the most evocative images in the Psalter for what deliverance feels like. It is not just relief — it is room. We can use this image to describe what life on the other side of a hard season can look like. Significant Cautions ⚠ Verse 18 — about God not hearing those who cherish wrongdoing — has been used harmfully to tell people whose prayers seem unanswered that they must have some hidden sin. That is a pastoral minefield. The psalm is a personal expression of gratitude, not a theological formula for how prayer works. ⚠ The testing in this psalm is framed as something God allowed or even directed. That raises honest questions about theodicy that, as preachers, we should not sidestep or resolve too quickly. It is fine to acknowledge that the psalm holds this tension without resolving it neatly. ⚠ The call to ‘bless our God’ at the opening of this section can feel jarring if a congregation is in the middle of the fire rather than on the other side of it. Preachers should be aware that not everyone in the room is at the thanksgiving end of this psalm’s arc. 1 Peter 3:13–22 The Epistle — Ready to Give a Reason for Your Hope Summary The letter addresses people who are vulnerable — outsiders in their communities, prone to mistreatment for no good reason. The writer asks: who is going to harm you if you are eager to do good? But even if they do, you are blessed for it. Do not be frightened. Instead, set Christ apart as holy in your heart, and be ready at any moment to give anyone who asks a clear, gentle account of the hope that lives in you. Keep your conscience clear so that those who slander you will be put to shame. It is better to suffer for doing good than for doing wrong. Christ himself suffered once for sins — the just person for the unjust — to bring us to God. He was put to death in the flesh but made alive in the Spirit. The passage ends with a reference to Noah and the flood, connecting that rescue through water to baptism, which the writer describes not as the removal of dirt but as an appeal to God from a clear conscience, made possible through the resurrection of Jesus Christ. Key Ideas for Preaching 1. The phrase ‘always be ready to give an account of the hope that is in you’ is one of the most practical calls in the New Testament. Many people in a congregation have never been asked to articulate what they actually hope in, or why. We can use this as an opportunity to help the congregation practice that clarity — not as a debate technique, but as an honest personal testimony. 2. The instruction to give that account ‘with gentleness and respect’ is often overlooked. The call to be ready is not a call to be aggressive or combative. The manner of the answer is part of the witness. We can explore what it looks like to speak about faith in a way that invites rather than shuts down. 3. The passage puts suffering for doing right in the context of Christ’s own suffering. This is not abstract — the writer is speaking to people who know what it is to be mistreated for no good reason. The solidarity offered here is not a philosophical argument but a shared experience. 4. The Noah and baptism connection at the end of the passage is compressed and a little hard to follow, but the key idea is worth lifting out: what saves is not the water itself but the resurrection of Jesus, to which the water points. Baptism is described as an appeal — a turning toward God. We can use this to open up what baptism means in practice for people who were baptized long ago and may not think of it often. Significant Cautions ⚠ The question ‘who will harm you if you are eager to do good?’ can sound naive to people who have experienced serious harm despite living with integrity — victims of injustice, discrimination, or abuse. We need to acknowledge this rather than letting the verse imply that right living

    47 min

  2. 5D AGO

    Lectionary Lab Live PODCAST: Special Edition with Bishop James Dixon

    Bishop James Dixon joins John Fairless for a discussion of how lectionary preachers can build a sermon series when stepping out of the lectionary for a time. The focus is on the series, “Being a Loving Church in a Bitter World”, published earlier here on Lectionary.pro (see the original post, “It’s Bonus Time for Preachers” below). Bishop Dixon has long experience not only as a church planter and pastor, but as a community organizer with the ACTION Network and as the Second Presiding Bishop of the Christian Baptist Fellowship International. You will enjoy and learn from his perspective! This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit lectionarypro.substack.com/subscribe

    42 min

  3. APR 26

    Lectionary.pro for the Fifth Sunday of Easter, Year A

    This guide covers the four Revised Common Lectionary readings for the Fifth Sunday of Easter, Year A (May 3, 2026). The week’s texts circle around two related questions: * what does it look like to trust God when everything is falling apart, and * what is the community of faith being built into? Stephen dies praying for his killers. The psalmist says their times are in God’s hands. First Peter calls the church a living temple still under construction. And Jesus, the night before his own death, tells his frightened friends not to let their hearts be troubled. The Readings Acts 7:55–60 The First Lesson — The Stoning of Stephen Summary Stephen has just finished a long speech before the Jewish council in Jerusalem — a retelling of Israel’s history that ends with a sharp accusation: the council has done what their ancestors did and resisted the Holy Spirit. The crowd is furious. But Stephen, filled with the Spirit, looks up and says he can see heaven open and the Son of Man standing at the right hand of God. That is the final straw. They rush at him, drag him out of the city, and stone him. As they do, Stephen prays two prayers: one asking Jesus to receive his spirit, and one asking God not to hold this sin against his attackers. He says the second one kneeling down, and then he dies. The text notes in passing that a young man named Saul is standing there, approving of the execution. Key Ideas for Preaching 1. Stephen’s final prayers are direct echoes of Jesus on the cross — committing his spirit to God and asking forgiveness for those killing him. This is not coincidence in the telling of the story. We can explore what it means to die the way Jesus died, and how that kind of dying becomes a form of witness. 2. The vision of the Son of Man standing — not seated — at the right hand of God is worth pausing on. In most other texts the image is of Jesus seated. Here he is standing, as if rising to receive Stephen. That small detail carries significant pastoral warmth. God is not indifferent to what is happening. 3. Saul is introduced with chilling brevity: he was there and he approved. This one sentence sets up one of the most important turning points in the whole book of Acts. We may want to use this moment to reflect on how proximity to events — even terrible ones — plants seeds whose growth we cannot predict. 4. Stephen’s prayer for his killers puts forgiveness in the most extreme possible context. This is not forgiving a minor slight. It’s an honest struggle to ask how hard this is, without making it sound like a simple requirement. What enables someone to pray this way? The text points to what Stephen was seeing. Significant Cautions ⚠ Stephen’s speech leading up to this passage includes pointed criticism of the Jerusalem leadership, and it has historically been used to fuel anti-Jewish sentiment. Preachers should be careful to locate the conflict within an internal first-century Jewish debate, not as a universal verdict on Jewish people or Judaism as a whole. ⚠ Martyrdom accounts can be preached in ways that romanticize or even encourage suffering and death. Be careful not to hold Stephen up as someone to imitate in a way that suggests his death was straightforwardly good or desirable. The text mourns his death even as it honors his faithfulness. ⚠ The mention of Saul’s approval is easy to treat as mere scene-setting. But it deserves to be named honestly: the same person who would later write much of the New Testament participated in this killing. That is uncomfortable, and it should be. There’s something here (or coming) about what it means to be truly converted. Psalm 31:1–5, 15–16 The Psalm — Refuge in Crisis Summary This psalm is a cry for help from someone in serious trouble — pursued by enemies, trapped, and frightened. The speaker turns to God as a place to hide, a strong fortress, and the one who can pull them out of the net that has been set for them. Verses 15 and 16 reach the heart of the psalm’s trust: ‘My times are in your hand.’ Whatever is happening, and however little control the speaker has over it, God holds the clock. The psalm ends with a plea for God’s face to shine and for deliverance to come. Key Ideas for Preaching 1. The phrase ‘my times are in your hand’ is one of the most quietly powerful statements of trust in the Psalter. It does not claim that everything will turn out fine. It claims that the one who holds time is trustworthy. We can open up the difference between those two things for a congregation. 2. Paired with the death of Stephen, this psalm gives language for what it might feel like to face mortal danger with faith intact. Stephen’s vision and his prayers suggest someone who had already internalized something like this psalm — not that death is easy, but that God holds what we cannot hold ourselves. 3. The image of God as a rock, a fortress, and a hiding place is physical and concrete. God is not an abstraction here but a place to go. We may well ask: what does it look like in practice to run to God rather than away from difficulty? Significant Cautions ⚠ The psalm’s language about enemies is vivid and personal. In the context of worship, be thoughtful about how ‘enemies’ is interpreted. The text is not an invitation to name specific people as targets of divine punishment — it is the prayer of someone overwhelmed, using the language available to them. ⚠ Verse 5 — ‘Into your hand I commit my spirit’ — is the verse Jesus quotes from the cross in Luke’s Gospel. It is also traditionally used at the time of death. If preached alongside the Stephen text, be aware that this verse may carry deep weight for people in the congregation who are grieving or facing serious illness. 1 Peter 2:2–10 The Epistle — Living Stones Summary The letter calls its readers to crave the word the way newborn babies crave milk — purely, instinctively, urgently. They have already tasted that the Lord is good, and that taste should create appetite, not satisfaction. The passage then builds a picture of the church as a living temple, not made of cut stone, but of people — each a living stone being built into something together. Christ is the cornerstone, the one the builders rejected but whom God placed at the foundation. Those who trust in him will not be put to shame. And those who belong to this community are named in layered, rich terms: a chosen race, a royal priesthood, a holy nation, God’s own people — called out of darkness into remarkable light. Key Ideas for Preaching 1. The image of spiritual milk and growing appetite is unusual and worth dwelling on. Many people in a congregation have lost the hunger they once had for Scripture, prayer, or worship. The text does not scold them for this — it invites them to taste again and see what happens. We could use this image to reopen a conversation about spiritual hunger without making people feel guilty for being dry. 2. The ‘living stones’ image is a genuinely striking way to describe the church. Each person is a stone — not decorative, but structural. The building does not hold together without each one. This gives a theological grounding to the practical reality that every person in the congregation matters. 3. The string of titles in verses 9–10 — chosen, royal, holy, God’s own — were originally applied to Israel in the Hebrew scriptures and are here applied to the church, a community that includes Gentiles. We may need to help the congregation hear these not as credentials they earned but as a description of who God has made them. The emphasis falls on what they were called to do: proclaim the mighty acts of the one who called them. 4. The cornerstone that the builders rejected is a direct reference to Psalm 118, which Jesus applied to himself. The image connects back to Stephen’s death and forward to what the church is being built into. Rejection is not the end of the story. Significant Cautions ⚠ The titles in verses 9–10 — ‘chosen race,’ ‘holy nation,’ and so on — have been used to justify religious exclusivism or even nationalism. We want to be clear that these are descriptions of a community defined by calling and trust, not by ethnicity, culture, or any human marker of identity. ⚠ The use of Israel’s titles for the church has a complicated history in relation to Jewish-Christian relations. This text has sometimes been read as suggesting the church has replaced Israel. We want to avoid that reading and instead note that the letter is drawing on a shared inheritance, not canceling it. ⚠ The ‘newborn infants’ image for spiritual hunger can be misread as a call for people to remain permanently childlike in their faith — dependent, unquestioning, always needing to be fed. The context makes clear this is about appetite and receptivity, not permanent immaturity. John 14:1–14 The Gospel — The Way, the Truth, and the Life Summary Jesus is at the table with his disciples on the night before he dies, and he is trying to prepare them for what is coming. He tells them not to let their hearts be troubled — he is going to prepare a place for them, and he will come back and take them to be with him. Thomas pushes back honestly: they do not know where he is going, so how can they know the way? Jesus answers with one of the most famous lines in John’s Gospel: he is the way, the truth, and the life, and no one comes to the Father except through him. Philip then asks to be shown the Father, and Jesus responds with some surprise: after all this time, Philip still does not recognize that seeing Jesus is seeing the Father. The passage ends with a promise: whoever trusts in Jesus will do the works he has done, and even greater ones, because he is going to the Father. Key Ideas for Preaching 1. This passage opens with a pastoral word: ‘Do not let your hearts be troubled.’ Jesus says this to people who are about

    42 min

  4. APR 20

    Lectionary.pro for the Fourth Sunday of Easter, Year A

    Fourth Sunday of Easter • April 26, 2026 • Year A Introduction We begin with the four Revised Common Lectionary readings for the Fourth Sunday of Easter, Year A (April 26, 2026). This Sunday is sometimes called Good Shepherd Sunday because of the Gospel reading from John 10, and the theme of shepherding runs through all four texts in different ways — care, guidance, the cost of protecting others, and what it looks like to belong to someone who truly looks after you. Photo credit Good Shepherd Catholic Parish The Readings Acts 2:42–47 The First Lesson — Life in the Early Church SUMMARY This short passage describes what the church looked like in the days right after Pentecost. The new community devoted itself to four things: learning from the apostles, sharing meals and life together, breaking bread, and praying. A sense of awe settled over everyone, and the apostles were doing remarkable things among the people. Those who believed held everything in common — selling what they owned to make sure no one went without. They met daily, ate together with joy, praised God, and were well regarded by their neighbors. Each day, more people joined them. KEY IDEAS FOR PREACHING * This passage is often read as a picture of what the church is supposed to look like. That can be inspiring, but it can also be crushing if a congregation feels they fall short. A better approach might be to ask: which of these four practices is most alive in our community right now, and which one needs the most attention? * The sharing of possessions is described matter-of-factly, not as a heroic sacrifice. It simply made sense to them given what they had experienced. Preachers can explore what that kind of practical generosity looks like when it comes from genuine gratitude rather than obligation. * The word ‘devoted’ appears at the start and shapes everything that follows. These people were not dabbling. What does it mean to be devoted — not just interested — in the life of faith? That question is worth opening up for a congregation. * Glad and generous hearts are named as the interior quality beneath all the external practices. The community was not running programs — they were living out of a particular emotional and spiritual posture. What produces that posture, and how does a congregation cultivate it? SIGNIFICANT CAUTIONS * Be careful about holding up this passage as ‘the early church was perfect.’ Acts itself shows conflict, deception, and failure arriving very quickly after this moment (see chapter 5). This is a picture of a community at its best, not a permanent state they maintained. * The communal sharing of property has sometimes been read as a biblical case for a particular economic or political system. The text is not making a policy argument. It is describing what love looked like in a specific community at a specific moment. Preachers should resist turning it into a platform for contemporary political positions from either direction. * The rapid daily growth can make congregations who are not growing feel like failures. Be thoughtful about how you use the phrase ‘the Lord added to their number.’ The text is descriptive, not prescriptive — it tells what happened, not what must happen in every time and place. Psalm 23 The Psalm — The Lord Is My Shepherd SUMMARY One of the most familiar passages in all of Scripture, Psalm 23 moves through a series of images describing God’s care. The Lord as shepherd provides rest, leads to water, and restores the soul. Even in the darkest places, the presence of God brings comfort. The image then shifts: God becomes a host who sets a table, anoints with oil, and fills the cup. The psalm ends with confidence — goodness and mercy will follow all the days of life, and the speaker will dwell in God’s house forever. KEY IDEAS FOR PREACHING * Because this psalm is so familiar, many people hear it without actually listening. One of the most useful things a preacher can do with Psalm 23 is slow it down and let people encounter it as if for the first time. What does it feel like to have someone else take responsibility for your wellbeing? That is the posture the psalm invites. * The dark valley in verse 4 is easy to rush past on the way to the green pastures. But the psalm does not skip it — it walks straight through it. Preachers can offer this as honest pastoral care: the life of faith does not avoid hard places; it travels through them with company. * The shift from shepherd to host midway through the psalm is striking. God is not only the one who guides from ahead but the one who welcomes and feeds. Both images together give a fuller picture of what divine care looks like. In the Easter season, this psalm takes on additional resonance. The table spread in the presence of enemies, the overflowing cup — these images land differently after the resurrection. The congregation is living the reality the psalm describes: walking through a world where death is present but defeated, sitting at a table prepared by the risen Christ, drinking from a cup that overflows with resurrection life. We can draw that connection without forcing it. SIGNIFICANT CAUTIONS * The familiarity of this psalm cuts both ways. It is beloved precisely because it has been a comfort in grief and crisis for countless people. Do not treat it as too simple or obvious — for many in the congregation, these words have carried them through the hardest moments of their lives. * Avoid using this psalm to suggest that faith means nothing bad will happen. The dark valley is in the psalm, not as something to be explained away, but as something to be walked through. The comfort is in the presence, not the absence of difficulty. * The phrase ‘green pastures’ and ‘still waters’ can sound like a promise of ease and prosperity. That reading flattens the psalm. The rest and restoration described here come after real depletion — this is a psalm for tired people, not comfortable ones. 1 Peter 2:19–25 The Epistle — Suffering Unjustly SUMMARY This passage addresses people who are suffering — specifically, those who are doing right and being mistreated for it. The letter does not pretend this is easy or that it makes sense from a human point of view. Instead, it points to Christ as the one who walked this road before them. He did not sin, did not threaten or retaliate when he was abused, but entrusted himself to the God who judges justly. He bore what he bore in his body so that those who were lost might find their way back. The image at the end is of sheep who had wandered returning to the shepherd who watches over them. KEY IDEAS FOR PREACHING * This is a hard text to preach because it can sound like an endorsement of passivity in the face of injustice. But the key phrase is ‘endure when you do right and suffer for it.’ This is not about accepting all suffering quietly — it is about the specific situation of doing good and still being mistreated. Naming that distinction carefully matters. * Christ is held up not as a distant ideal but as someone who actually went through this. The passage is saying: you are not the first, and the one who went before you knows what it costs. That is genuine solidarity, and it can be a rich vein to mine for people in real pain. * The image of wandering sheep returning to a shepherd at the end of the passage is worth dwelling on. It is gentle and without accusation. The return is not a march of shame — it is a homecoming. This can speak to people who feel they have drifted and wonder if there is a way back. * The phrase ‘entrusted himself to the one who judges justly’ is quietly powerful. When there is no human court that will hear your case, the text says there is still a court that matters. This can be a word of real hope for people who have experienced injustice with no recourse. SIGNIFICANT CAUTIONS * This passage has been used harmfully to tell people — especially women, enslaved people, or those in abusive situations — that they must endure mistreatment without resistance. That is a serious misreading. The text is not a command for victims to remain in danger. Preach it with this history in mind and be explicit that it does not apply that way. * The call to follow Christ’s example in suffering can romanticize pain if not handled carefully. Suffering is not good in itself. The text is not saying that being mistreated makes you holy — it is saying that when you cannot avoid it, you are not alone in it. * The phrase ‘leaving you an example’ should not be used to pressure people into silence about legitimate grievances. An example is something to learn from, not a rule that overrides common sense, safety, or the pursuit of justice. John 10:1–10 The Gospel — The Gate and the Shepherd SUMMARY Jesus uses a picture from everyday life — a sheep pen, a shepherd, and a gatekeeper — to describe his relationship with his followers. The one who enters through the gate is the true shepherd; those who try to climb in another way are up to no good. The sheep know the shepherd’s voice and follow him because they trust it; they run from strangers because that voice is unfamiliar. The religious leaders who are listening do not understand what Jesus is saying, so he makes it plainer: he is the gate. Anyone who comes through him will be safe, free to come and go, and well-fed. Thieves come to take; he came so that people might have life — life that is full and overflowing. KEY IDEAS FOR PREACHING * The detail that the sheep know the voice of the shepherd is one of the most relatable images in the Gospel of John. Most people have some experience of recognizing a voice they trust — a parent, a friend, someone who has looked out for them. Preachers can use that instinct to open up what it means to learn to recognize God’s voice. * Jesus describes himself as the gate, not just a gate. This is a strong claim, but it is worth noticing what he s

    43 min

  5. APR 12

    Lectionary.pro for the Third Sunday of Easter, Year A

    The Emmaus Road courtesy of The Missional Network (April 15, 2020) Welcome, friends, as we continue the Easter season. I have meticulously checked my sources for this week, but if I’m off again — you’ll let me know! RCL Readings Acts 2:14a, 36-41 The First Lesson — Peter’s Pentecost Proclamation Summary Picking up from Peter’s Pentecost address — which has already happened at this point in the text, but not yet in our observance of the season — this passage reaches its climax: Peter declares that God has made the crucified Jesus both Lord and Messiah. The crowd, cut to the heart, asks what they should do. Peter calls them to repent and be baptized in Jesus’ name for the forgiveness of sins and the gift of the Holy Spirit, promising that the gift is for them, their children, and all who are far away. About three thousand respond and are baptized that day. Key Ideas for Preaching 1 1. The scandal of the cross transformed: Peter boldly declares that the one whom ‘you crucified’ God has made Lord. The resurrection is not a recovery from defeat but the vindication of Jesus. Preach the audacity of Easter proclamation in the face of complicity and failure. 2. Conversion begins with being ‘cut to the heart.’ The question ‘What should we do?’ is the right response to genuine conviction. Preachers can explore what it means to be moved before being moved to act. 3. Baptism as both boundary-crossing and gift-receiving: the promise extends to those ‘far away.’ This phrase resonates with Gentile inclusion (including us!) and has ongoing implications for who belongs in the community of faith. 4. The communal shape of salvation: three thousand are added. Repentance in Acts is never merely private; it is the beginning of participation in a new community. Significant Cautions ⚠ The phrase ‘you crucified him’ has been historically weaponized as anti-Jewish polemic. Preachers must be careful to contextualize this as Peter speaking to a Jewish crowd about a shared moment of failure — not as a timeless indictment of Jewish people. Scapegoating must be actively resisted. ⚠ Avoid presenting ‘repent and be baptized’ as a simple transactional formula. The broader narrative of Acts shows that response to the gospel is a lifelong reorientation, not a one-time transaction. ⚠ The ‘three thousand’ figure can tempt triumphalism. Balance the celebration of growth with the call to depth of discipleship that follows in Acts 2:42-47. Psalm 116:1-4, 12-19 The Psalm — A Song of Deliverance and Vows Summary This psalm of thanksgiving opens with a declaration of love for God rooted in personal experience: the psalmist called out in distress and God heard. Death, Sheol, and anguish had surrounded the speaker, but God delivered. The appointed portion then jumps to verses 12-19, where the psalmist asks what can be offered in return, and answers: lifting the cup of salvation, calling on the Lord’s name, and fulfilling vows before the assembly. The Lord is praised for holding precious the death of his faithful ones. Key Ideas for Preaching 1. The psalm models an honest spirituality that begins not in abstract doctrine but in lived distress. Preachers can invite congregations to name their own ‘cords of death’ as the starting point for genuine praise. 2. The rhetorical question — ‘What shall I return to the Lord?’ — is a profound invitation to examine gratitude. Rather than a transactional mindset, the psalmist’s answer centers on public, communal acknowledgment. 3. ‘The cup of salvation’ offers natural connections to Eucharistic theology and to the Easter season. This is a rich image to develop in preaching or liturgy. 4. Verse 15 — that the death of God’s faithful ones is ‘precious’ — is surprising and worth exploring. It resists cheap comfort and affirms that God takes suffering and mortality with the utmost seriousness. Significant Cautions ⚠ The phrase ‘precious in the sight of the Lord is the death of his faithful ones’ can be misread as glorifying martyrdom or suffering for its own sake. Careful exegesis shows it means the opposite: God does not take the loss of beloved ones lightly. ⚠ The psalm’s confident, first-person voice can feel alienating to worshippers in the middle of suffering who cannot yet say ‘the Lord has dealt bountifully with me.’ Acknowledge that some are still in the distress described in verse 3. ⚠ Avoid truncating the psalm’s communal dimension. The vows are made ‘in the presence of all his people’ — the act of testimony is public, not merely private. 1 Peter 1:17-23 The Epistle — Ransomed to Love Summary The epistle calls its audience — communities living in exile and social marginalization — to live in reverent fear during their time of exile, grounded in the knowledge of what has ransomed them. They were not redeemed with perishable things like silver or gold, but with the precious blood of Christ, the unblemished lamb, foreknown before the foundation of the world and revealed in the last times for their sake. This knowledge should lead to sincere, unhypocritical love for one another, because they have been born anew through the living and enduring word of God. Key Ideas for Preaching 1. The language of exile and sojourning is powerful for contemporary congregations who feel like cultural minorities or displaced persons. ‘Exile’ is both a literal reality for some and a metaphor for the church’s relationship to the surrounding culture. 2. The contrast between ‘perishable’ and ‘imperishable’ runs through this passage and the wider letter. Preachers can explore what it means to be founded on something that neither corrodes nor fades. 3. The image of Christ as the unblemished lamb connects Passover, Isaiah 53, and Easter. This Paschal resonance is especially powerful in the Easter season. 4. The passage ends with a call to genuine (literally ‘non-hypocritical’) love. The indicative — you have been ransomed — grounds the imperative — now love one another. This is a clean example of grace preceding ethical demand. Significant Cautions ⚠ The language of ‘reverent fear’ needs careful handling. It should not be used to cultivate anxiety or an image of God as threatening. The context makes clear it is the fear that reorients priorities, not the fear that paralyzes. ⚠ The sacrificial language of ‘precious blood’ can be heard through frameworks of penal substitution in ways that distort the text. The emphasis here is on the costliness and preciousness of redemption, not on appeasing an angry God. ⚠ The phrase ‘futile ways inherited from your ancestors’ could be used to disparage Jewish tradition or the religious heritage of non-Western communities. Preachers should contextualize this as a reference to specific pagan practices of the letter’s Gentile audience, not a broad dismissal of religious inheritance. Luke 24:13-35 The Gospel — The Road to Emmaus Summary On the afternoon of the resurrection, two disciples walk from Jerusalem to Emmaus, discussing the catastrophic events of the past days. A stranger joins them, and they are unable to recognize him. They explain their shattered hopes: they had trusted Jesus would redeem Israel, but he was crucified, and reports of an empty tomb have only confused them further. The stranger — Jesus — calls them foolish and slow of heart, then interprets for them all that Moses and the prophets said concerning himself. When they arrive, they urge the stranger to stay; at the table, he takes bread, blesses it, breaks it, and gives it to them. At that moment, their eyes are opened, and he vanishes. They return to Jerusalem to report that their hearts were burning as he opened the scriptures, and that they recognized him in the breaking of the bread. Key Ideas for Preaching 1. This story is a paradigm of Christian formation: scripture interpreted, community gathered, bread broken, and witness sent. It traces the basic shape of Sunday worship itself. 2. The disciples’ grief and confusion at the outset is a realistic portrait of faith struggling with loss. Preachers can honor the congregation’s own ‘we had hoped’ moments as legitimate stages in the life of faith, not failures. 3. Recognition in the breaking of the bread: Jesus becomes known not through argument or vision but through a domestic, eucharistic gesture. This is a rich opportunity to explore how Christ is encountered in ordinary acts. 4. The burning heart: the disciples report that something was happening in them during the Scripture interpretation, even before they recognized Jesus. Preachers can reflect on the ways God is already present and at work that remain unrealized. 5. The movement from dejection to witness is rapid. They immediately return to Jerusalem. The encounter with the risen Christ is not an end in itself but sends people back into community. Significant Cautions ⚠ Jesus’ rebuke — ‘foolish and slow of heart’ — can be preached dismissively toward people who struggle with faith. Preach it with tenderness; these are grieving disciples, not obstinate opponents. ⚠ The eucharistic interpretation of the bread-breaking, while theologically rich, should be handled with ecumenical sensitivity. In contexts where the Lord’s Supper is not celebrated weekly, avoid implying that the only valid meeting place with Christ is formal Communion. ⚠ This text has been used in supersessionist ways, suggesting that Jewish reading of the scriptures is incomplete or ‘blind.’ Resist this. Jesus opens the scriptures from within Jewish tradition, not against it. The text is about revelatory interpretation, not invalidation. ⚠ The disappearance of Jesus can prompt speculative preaching about the nature of resurrection bodies. Stay close to Luke’s focus: the point is not how he vanished but that his presence was real and is now internalized by the disciples. T

    45 min

  6. MAR 29

    Lectionary.pro for Easter Sunday, Year A

    Since this Sunday is different from any other Sunday, we are doing something that is both different and familiar (for those who have followed the Lectionary Lab for a while, anyhow). The podcast features the Rev. Dr. Delmer Chilton, co-founder of the Lectionary Lab and long-time preacher in United Methodist, Evangelical Lutheran, and Episcopal traditions. Not so much textual work this week; more practical application and “what are you going to do?” from the pulpit on this Easter Sunday. God bless you all as you preach on this biggest of all big days! Let us know what you think! This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit lectionarypro.substack.com/subscribe

    41 min

  7. MAR 22

    Lectionary.pro for Palm/Passion Sunday, Year A

    G’day, colleagues and friends. We are just about here and it will be time to enter Holy Week. My prayers for strength and clarity for you during this “heavy” time of the year. Churches often choose either the Palm liturgy or the Passion liturgy on this Sunday, though many combine them. It’s a bit of a sticky wicket whichever way you attempt it. I have included fairly brief summaries of these familiar texts, very light pastoral cautions, and a potential outline for combining not only the Palm/Passion texts, but the Narrative lectionary text, as well. Maybe it works, maybe it doesn’t; that’s the tension we face every week, isn’t it? RCL texts include: Palms: * Matthew 21:1–11 * Psalm 118:1–2, 19–29 Passion: * Isaiah 50:4–9a * Psalm 31:9–16 * Philippians 2:5–11 * Matthew 26:14–27:66 Big Idea Jesus enters Jerusalem as the promised king, but the crowd’s expectations collide with God’s plan: the Messiah will not conquer through power but through suffering, humility, and the cross. Text Summaries Matthew 21:1–11 — The Triumphal Entry Jesus enters Jerusalem riding a donkey, fulfilling Zechariah’s prophecy of a humble king. Crowds spread cloaks and branches on the road, shouting “Hosanna” and welcoming him as the Son of David. The scene is filled with celebration, but the crowd does not yet understand the kind of king Jesus truly is. Summary:Jesus publicly reveals himself as Israel’s king, but his kingdom will unfold very differently than people expect. Psalm 118:1–2, 19–29 — The King’s Procession This psalm celebrates God’s steadfast love and the victory of the one whom God has chosen. The line “Blessed is the one who comes in the name of the Lord” becomes the crowd’s cry during Jesus’ entry into Jerusalem. Summary:The psalm celebrates God’s deliverance and foreshadows the welcome given to the coming king. Isaiah 50:4–9a — The Suffering Servant This servant song portrays one who faithfully obeys God despite suffering humiliation and violence. The servant trusts that God will ultimately vindicate him. Summary:God’s servant remains faithful through suffering, trusting God’s final justice. Psalm 31:9–16 — A Cry of Trust This psalm expresses deep distress and persecution while maintaining confidence in God’s protection. The words echo the emotional reality of the Passion story. Summary:Even in suffering and rejection, the faithful place their lives in God’s hands. Philippians 2:5–11 — The Humility of Christ Paul describes Christ’s self-emptying: though equal with God, he humbled himself, taking the form of a servant and becoming obedient to death on a cross. Because of this humility, God exalted him above all. Summary:The path to glory for Christ—and for his followers—is humility and sacrificial obedience. Matthew 26–27 — The Passion Narrative The Gospel recounts the betrayal of Jesus, his arrest, trial, suffering, crucifixion, and burial. What appears to be defeat becomes the unfolding of God’s plan for redemption. Summary:The rejected king gives his life to redeem the world. Preaching Cautions 1. Avoid romanticizing the Palm Sunday crowd.With all the exultation in the air, it would be easy to assume that this crowd was “all in” for Jesus. But the same voices shouting “Hosanna” can quickly turn toward rejection when expectations are not met — or fear and political persuasion take hold. (Not to mention a few shekels crossing palms, no pun intended.) 2. Do not separate Palm Sunday from the cross.The triumphal entry only makes sense when read in light of the coming crucifixion. Prettty much ‘nuff said about that, but it become especially important if your schedule is light on the other services of Holy Week (or most folks simply won’t be there for Maundy Thursday or Good Friday.) 3. Avoid portraying the Passion as merely tragic.The suffering of Jesus is part of God’s redemptive plan. Again, this is a basic and important theological stand. There were plenty of other individuals crucified this week and all of them were tragic. But none of them had the deep significance of THIS crucifixion. Narrative Lectionary Text: John 19:16b–22 — The Crucifixion Begins Big Idea The world believes it is executing a criminal, but in reality it is lifting up the true king whose cross becomes the throne of God’s redeeming love. Summary Jesus carries his cross to Golgotha where he is crucified between two others. Pilate orders an inscription to be placed above him: “Jesus of Nazareth, the King of the Jews.” Though meant as a charge against him, the title reveals the deeper truth of John’s Gospel: the crucified one is truly the king. Summary:The cross exposes both human injustice and the paradoxical kingship of Christ. Preaching Cautions 1. Avoid portraying the crucifixion as accidental.In John’s Gospel, the cross unfolds within God’s sovereign plan. 2. Do not focus solely on brutality.The Gospel emphasizes theological meaning rather than graphic detail. 3. Avoid antisemitic interpretations.The conflict reflects specific leadership decisions, not the guilt of an entire people. 4. Do not overlook John’s irony.The inscription meant to mock Jesus actually proclaims the truth. 5. Keep the resurrection horizon visible.John presents the cross as the beginning of Jesus’ glorification. A Unified Sermon Outline The King We Did Not Expect One Line Summary Jesus is the true king, but his kingdom is revealed not through power and conquest, but through humility, suffering, and sacrificial love. Introduction Palm Sunday begins with celebration. Crowds line the road.Branches wave in the air.People shout: “Hosanna! Blessed is the one who comes in the name of the Lord!” They believe the king has finally arrived. And they are right. But they misunderstand what kind of king he is. The same paradox appears again in the Narrative Lectionary reading. Above Jesus’ cross Pilate posts a sign: “Jesus of Nazareth, King of the Jews.” Pilate means it as mockery. But John wants us to see something deeper: The cross itself becomes the throne of the king. Movement 1 The King Who Comes in Humility Jesus enters Jerusalem riding a donkey. This fulfills Zechariah’s prophecy: “See, your king comes to you, humble and riding on a donkey.” In the ancient world, kings entered cities on war horses after military victory. But Jesus comes differently. Not on a war horse.Not surrounded by soldiers. He arrives as a king of peace. The crowd expects liberation from Rome. Jesus comes to bring liberation from sin and death. Movement 2 The King the World Rejects The excitement of Palm Sunday quickly fades. Within days: * religious leaders oppose him * the crowd turns * Roman authorities condemn him By the time we reach John 19, the king is hanging on a cross. And yet John fills the scene with irony. The soldiers dress him in royal clothing.A crown rests on his head.A sign announces his kingship. Everything meant to mock Jesus actually reveals the truth. The world thinks it is executing a criminal. In reality, it is witnessing the enthronement of the king. Movement 3 The King Who Reigns from the Cross The cross completely redefines power. In most kingdoms: Power means taking control.Power means defeating enemies.Power means domination. But in the kingdom of God: Power looks like sacrifice.Power looks like forgiveness.Power looks like love. The cross becomes the place where God defeats sin—not by destroying enemies, but by absorbing evil and overcoming it with grace. Closing Illustration On Palm Sunday the people waved palm branches. In the ancient world, palm branches were symbols of victory and triumph. When a king returned from battle, people welcomed him by waving branches and celebrating his conquest. So when the crowd waved palms for Jesus, they were declaring something important: “The king has come to win the victory.” But the victory they expected was not the victory Jesus came to bring. They expected a king who would overthrow Rome.They expected a king who would take political power. Instead, within days the story takes a shocking turn. The palm branches disappear. The cheering stops. The crowd that welcomed him fades into silence. And the king who entered Jerusalem in celebration is given a different crown. Not a crown of gold. A crown of thorns. To the world, that crown looked like defeat. But the Gospel tells us something extraordinary. The crown of thorns was actually the beginning of the king’s victory. Because the cross would not be the end of the story. Three days later, the one who wore the crown of thorns would walk out of the tomb alive. And the victory the crowd longed for on Palm Sunday would finally be revealed—not as a political triumph, but as the defeat of sin, death, and evil itself. The palms were not wrong. They were just too small. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit lectionarypro.substack.com/subscribe

    27 min

  8. MAR 15

    Lectionary.pro for the Fifth Sunday in Lent, Year A

    RCL Texts Ezekiel 37:1–14; Psalm 130; Romans 8:6–11; John 11:1–45 A “Big Idea” for Preaching The readings for this Sunday proclaim that the God of Scripture is the God who brings life where death seems final. In Ezekiel, a valley of dry bones—symbolizing a people who believe their story is over—is restored by the breath of God’s Spirit. Psalm 130 gives voice to those living in the depths of despair, teaching that hope rests not in human strength but in the Lord’s steadfast mercy. Romans 8 reveals that this life-giving power is now at work through the Spirit who dwells in believers and who raised Jesus from the dead. Finally, in John 11, Jesus stands before the tomb of Lazarus and declares, “I am the resurrection and the life,” demonstrating that the power promised in prophecy and experienced through the Spirit is fully embodied in Him. Together these texts proclaim a single message: when God speaks and God’s Spirit moves, even the deepest despair and the finality of the grave cannot prevent the new life God brings. We are, of course, preparing for Palm Sunday, Holy Week, and Christ’s own challenge to death through the power of God. Text Summaries Ezekiel 37:1–14 The prophet Ezekiel is shown a valley filled with dry bones representing Israel in exile—spiritually and nationally dead. At God’s command, Ezekiel prophesies and the bones come together, are covered with flesh, and finally receive breath, becoming a living army. God explains that this vision symbolizes God’s promise to restore Israel, bring them back to their land, and give them new life through God’s Spirit. Summary:God promises to restore a hopeless people and breathe new life into what appears completely dead. Psalm 130 This psalm begins with a desperate plea for mercy from “the depths,” expressing human awareness of sin and dependence on God’s forgiveness. The psalmist declares that if God counted sins strictly no one could stand, yet forgiveness is found with teh Lord. The psalm ends by urging Israel to wait for the Lord with hope because His steadfast love brings redemption. Summary:From deep distress and guilt, the faithful cry out to God, trusting in God’s mercy and redemption. Romans 8:6–11 Paul contrasts two ways of living: life controlled by the flesh and life guided by the Spirit. A mind set on the flesh leads to death and hostility toward God, while the Spirit brings life and peace. Believers belong to Christ because God’s Spirit dwells in them, and the same Spirit that raised Jesus from the dead will also give life to their mortal bodies. Summary:Those who belong to Christ live by the Spirit, sharing in the life and resurrection power of God. John 11:1–45 Jesus’ friend Lazarus becomes ill and dies before Jesus arrives in Bethany. Speaking with Martha, Jesus declares, “I am the resurrection and the life.” At Lazarus’s tomb, Jesus calls him out of death and restores him to life, demonstrating His authority over death and revealing God’s glory. This miracle leads many to believe in Him but also intensifies the opposition that will soon lead to His crucifixion. Summary:Jesus reveals Himself as the source of resurrection life by raising Lazarus from the dead. Cautions for Preaching One caution: do not flatten Ezekiel into a generic proof-text for end-times resurrection. It certainly contributes to later resurrection theology, but its first burden is the restoration of exiled Israel. A second caution: do not reduce Psalm 130 to vague emotional comfort. It is explicitly about sin, forgiveness, reverent fear, and covenant hope. A third caution: do not read Romans 8 as anti-body or anti-material. Paul is not denigrating the body; he is proclaiming that even mortal bodies are destined for life through the Spirit. A fourth caution: do not treat Lazarus as though it were simply “Jesus proves he can do miracles.” John’s whole point is larger: Lazarus is a sign unveiling Jesus’ identity and preparing the reader for the paradox of the cross and resurrection. An Illustration In many parts of the American West there are towns that once thrived—mining towns, railroad towns, farming towns. When the industry collapsed, the people left. Buildings decayed. Windows broke. Streets filled with weeds. If you walked through one of those ghost towns you might think, Nothing will ever live here again. But occasionally something surprising happens. A new road is built, a new industry arrives, or a group of families decides to restore the place. Houses are repaired. Lights turn on again. Children ride bicycles down streets that were once empty. What looked like a place where life had ended becomes alive again. Ezekiel’s valley of dry bones is God’s declaration that He specializes in restoring what looks like a ghost town. Israel thought their story was finished. God said, Not yet. The God of Scripture is the God who walks into abandoned valleys and says,“Live.” (By the way, if you ever have the opportunity to visit the town of Jerome, Arizona — pictured above — do it! A fascinating history and perfect example of a town that “died” and has come back to life in a brand new way!) Narrative Lectionary Text(s) John 19:1–16a — Jesus Condemned Summary and Context This passage occurs within John’s Passion narrative (John 18–19) and specifically within Jesus’ trial before Pontius Pilate. The movement of the trial unfolds in stages: * Jesus before Pilate (18:28–40) * Jesus scourged and mocked (19:1–3) * Pilate’s attempts to release him (19:4–12) * Final condemnation (19:13–16) The text therefore functions as the moment when Jesus’ fate becomes irreversible. Psalm 146 (Optional Psalm) Psalm 146 serves as a theological counterpoint to the trial narrative. Key declaration: “Do not put your trust in princes.” This line speaks directly into the political drama of John 19. While Pilate, Caesar, and religious leaders exercise earthly authority, the psalm reminds the faithful that true hope belongs only in the Lord who reigns forever. The “Big Idea” John’s Passion narrative consistently reveals a paradox: The moment that looks like defeat is actually the beginning of victory. Jesus is mocked as king, yet he truly is king.He appears powerless, yet he governs history.He is condemned by human authority, yet his death will bring salvation. Thus the trial of Jesus exposes a profound truth: The kingdoms of this world cannot recognize the king who rules through sacrificial love. Some Preaching Cautions * Avoid collective Jewish blame — Do not present “the Jews” as responsible for Jesus’ death; the conflict in John reflects a dispute with specific leaders, not an entire people. * Do not portray Pilate as innocent — Pilate’s hesitation does not make him virtuous; he ultimately chooses political security over justice. * Do not reduce the passage to modern politics — While political pressure is present, the deeper issue in the text is the identity and kingship of Jesus. * Preserve John’s irony — The mockery of Jesus as king actually reveals the truth that he truly is the king. * Do not portray Jesus merely as a victim — In John’s Gospel, Jesus remains sovereign and willingly moves toward the cross. * Avoid turning the story into a simple moral lesson — The passage is not primarily about good and bad behavior but about recognizing who Jesus is. * Keep the story connected to the resurrection — The condemnation of Jesus must be preached within the larger movement toward the cross and the victory of Easter. An Illustration In 2007 a young man walked into a busy Washington, D.C. subway station during the morning rush hour. He opened a violin case and began to play classical music. People hurried past. A few dropped coins into the case. Most never slowed down. For forty-five minutes he played some of the most beautiful violin pieces ever written. Thousands passed by. Almost no one stopped. What the crowd did not realize was that the musician was Joshua Bell, one of the greatest violinists in the world. The violin he was playing was worth over three million dollars. Just days earlier, people had paid hundreds of dollars to hear him perform the same music in a concert hall. But in the subway station, no one recognized him. In John 19 something similar happens—but with infinitely greater stakes. Jesus stands before Pilate wearing a crown of thorns and a purple robe. Soldiers mock him. The crowd demands his death. No one recognizes who is standing in front of them. The King of the universe is standing in the room—and the world thinks he is a criminal. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit lectionarypro.substack.com/subscribe

    31 min
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  • Creator
    John Fairless
  • Years Active
    2013 - 2026
  • Episodes
    216
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    © John Fairless
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