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Narrative models of reading scripture encourage interpreters to consider the meaning of a text (its cognitive content) and the “action” or “effect” of the text. Texts not only mean something, they do something. Many of (...)

If we think of John’s story as a play, by the time we get to John 3 we’ve witnessed a poetic opening monologue from our narrator, a mini-series of scenes depicting Jesus’ first interactions with (...)

I was hoping to stop in to a new café that had opened in Baltimore, near our church. But when I got to its plate glass doors, I found that one of them had been (...)

Few people these days, or so it seems, know much about the long, complex, and exceedingly odd book of the prophet Ezekiel. But if they know anything, it’s likely to be Ezekiel 37:1-14, if only (...)

Reading 1 Samuel 16:1-13 alongside Psalm 51:10-14 creates a fascinating dialogue between these two texts. Most people read the words of Psalm 51 in light of its superscription as pertaining to David’s contrition after his (...)

The references to the day of Preparation and the Sabbath connoted the holiness of these days on the Jewish calendar.  It was imperative that this business be completed so that the bodies of the dead (...)

The crowds have been trying to make Jesus their king for a long while now. The crowds by the side of the lake started it all. When that crowd saw the sign that Jesus had (...)

Jesus gets enthroned. Everyone else condemns himself or herself. Let us count the ways we do! Pilate gives the crowds — and us — a choice. Who does Pilate release — Jesus, the king of (...)

Jesus is led, bound, from Caiaphas’ house to Pilate’s headquarters on the day of preparation for Passover (cf. John 18:24, 28.). On the day of preparation for Passover, the religious leaders come to Pilate to (...)

“Now before the festival of the Passover, Jesus knew that his hour had come to depart from this world and go to the Father. Having loved his own who were in the world, he loved (...)