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Trauma theorists tell us that one of the essential steps for trauma victims reconstituting their shattered lives is to repair their narrative identity, i.e., constructing fragments of their former selves into a sense-making narrative. Isaiah (...)

For me at least, this is one of those biblical texts that cannot be read without hearing music. In the midst of puzzling over the visions and sayings of Zechariah, it comes as a refreshing (...)

Though Luke 24:51 intimates it, Acts 1:9 is the only place in the New Testament that graphically depicts the Lord’s ascension. The surrounding text is a semicolon between two exclamation points: Jesus’ resurrection (Luke 24:1-49) (...)

As truncated by the Revised Common Lectionary, this text is as unpromising as it is repulsive. Without warning we are thrown headlong into the furious conclusion of an orthodox if long-winded sermon (Acts 7:2-50, appearing (...)

Peter tells an audience in Jerusalem that the resurrected Jesus reigns at God’s right hand, and that Jesus’ ministry continues through his followers, in the power of the Holy Spirit. He delivers the sermon on (...)

The “valley of dry bones” is almost certainly the most beloved and well known of Ezekiel’s visions. The vividness of its imagery, the wonder of its unfolding narrative, and visceral appeal of its symbolism endow (...)

This elegant story is, first and foremost, a dual commentary on human nature and divine character. Yes, it is a story about Israel’s history, although in this case, the primary purpose is not to learn (...)

One week after the Baptism of Our Lord, the lectionary texts from the Old Testament sit us squarely in the promise and pain of servanthood. Whether we accompany the psalmist (Psalm 40:1-11) or gather to (...)

The passage consists of two pericopes, “The Warning against Herod” (Luke 13:31-3) and “The Lament over Jerusalem” (13:34-35). They are located within the so-called Travel Narrative in the Gospel of Luke (9:51-19:27). Ever since 9:51, (...)

Most of the time, Matthew’s story overshadows Mark’s. But when it comes to the Triumphal Entry and the Cleansing of the Temple, our imaginations typically follow Mark’s story line. Matthew’s is quite different. Matthew’s Jesus (...)