Notes on Bible Readings 2026
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These are the Revised Common Lectionary readings for Sunday 15 March.
1 Samuel 16:1-13. Samuel Anoints David
One of the primary messages of this story is that God is again providing for the welfare of the people, just as God had previously provided deliverance from Pharaoh; and with manna, water, and the law in the wilderness. At the start of 1 Samuel 16, God says to Samuel: ‘I have provided for myself a king among [Jesse’s] sons’. We may not sense what God is doing in our lives or how God is leading us. Even the great prophet Samuel did not know what God was doing.
The central drama in 1 Samuel 16 is a well-known story. Jesse brought each of his seven sons before Samuel to see which son would be anointed as king.
Ancient audiences would have been touched by the irony that the one who was thought too insignificant to be considered for the role of king was actually already fulfilling his future vocation: shepherding the flock.
When David was brought in, the Lord said, ‘Rise and anoint him; for this is the one’. What a powerful message that this reading has to offer us and our times. The Lord says, ‘The Lord does not see as mortals see: they look on the outward appearance, but the Lord looks on the heart."
Psalm 23. The Divine Shepherd. A Psalm of David.
A paraphrase of the 23rd Psalm written by James Taylor in his collection, Everyday Psalms.
1 Samuel 16:1-13. Samuel Anoints David
One of the primary messages of this story is that God is again providing for the welfare of the people, just as God had previously provided deliverance from Pharaoh; and with manna, water, and the law in the wilderness. At the start of 1 Samuel 16, God says to Samuel: ‘I have provided for myself a king among [Jesse’s] sons’. We may not sense what God is doing in our lives or how God is leading us. Even the great prophet Samuel did not know what God was doing.
The central drama in 1 Samuel 16 is a well-known story. Jesse brought each of his seven sons before Samuel to see which son would be anointed as king.
Ancient audiences would have been touched by the irony that the one who was thought too insignificant to be considered for the role of king was actually already fulfilling his future vocation: shepherding the flock.
When David was brought in, the Lord said, ‘Rise and anoint him; for this is the one’. What a powerful message that this reading has to offer us and our times. The Lord says, ‘The Lord does not see as mortals see: they look on the outward appearance, but the Lord looks on the heart."
Psalm 23. The Divine Shepherd. A Psalm of David.
A paraphrase of the 23rd Psalm written by James Taylor in his collection, Everyday Psalms.
|
God has walked with me; I could ask nothing more.
God has given me green meadows to laugh in, clear streams to think beside, untrodden paths to explore. When I thought the world rested on my shoulders, God put things into perspective. When I lashed out at an unfair world, God calmed me down. When I drifted into harmful ways, God straightened me out. God was with me all the way. I do not know what lies ahead, but I am not afraid. I know you will be with me. Even in death, I will not despair. You will comfort and support me. |
Though my eye dims and my mind dulls,
you will continue to care about me. Your touch will soothe the tension in my temples; my fears will fade away. I am content. In life, in death, in life beyond death, God is with me. All through life, I have found goodness in people. When life ends, I expect to be gathered into the ultimate goodness of God. |
Ephesians 5:8-14
This reading focuses upon light and darkness. Paul reminds the Ephesians of the radical transformation they’ve undergone, and the life that transformation demands. Light is the nature of their identity, and that should determine how they think about it — in other words, how they live, what they think, feel, say, and do. Because the light of Christ has come, the Ephesians have been radically transformed, and they have a call, a responsibility, to usher in the shining of his light upon others so they too can be transformed.
Therefore it says, ‘Sleeper, awake!
Rise from the dead,
and Christ will shine on you.’
John 9:1-12. A Man Born Blind Receives Sight
John 9: 13-34. The Pharisees Investigate the Healing
John 9:14-41. Spiritual Blindness
This week’s reading is another in a series of encounters with Jesus in John with this one focused, along with the Old Testament text, on seeing rightly.
Blindness and sight are explicitly mentioned in 24 of the chapter’s 41 verses. The details of the miracle itself are repeated four times — that Jesus put mud on the eyes of the blind man and then he regained his sight. At the center of the narrative, before the healing and after it, is Jesus, the giver of sight and the very
light of the world in which true sight becomes possible.
This reading focuses upon light and darkness. Paul reminds the Ephesians of the radical transformation they’ve undergone, and the life that transformation demands. Light is the nature of their identity, and that should determine how they think about it — in other words, how they live, what they think, feel, say, and do. Because the light of Christ has come, the Ephesians have been radically transformed, and they have a call, a responsibility, to usher in the shining of his light upon others so they too can be transformed.
Therefore it says, ‘Sleeper, awake!
Rise from the dead,
and Christ will shine on you.’
John 9:1-12. A Man Born Blind Receives Sight
John 9: 13-34. The Pharisees Investigate the Healing
John 9:14-41. Spiritual Blindness
This week’s reading is another in a series of encounters with Jesus in John with this one focused, along with the Old Testament text, on seeing rightly.
Blindness and sight are explicitly mentioned in 24 of the chapter’s 41 verses. The details of the miracle itself are repeated four times — that Jesus put mud on the eyes of the blind man and then he regained his sight. At the center of the narrative, before the healing and after it, is Jesus, the giver of sight and the very
light of the world in which true sight becomes possible.
These are the Revised Common Lectionary readings for Sunday 8 March.
Exodus 17:1-7. Water from the Rock
The wilderness stories in Exodus share a number of things in common. First, the accounts happen while Israel journeys from Egypt to Sinai. Second, the central conflicts are about scarcity of food and water. Third, the people blame the leadership of Moses (and sometimes Aaron) for their troubles. Fourth, God hears the grievances of God’s people and responds to them by providing resources that directly address their needs. The inclusion of Moses’ staff is a significant detail. The story begins in Exodus 4, when God turns this ordinary shepherd’s implement into a sign of divine power by transforming it into a snake. The staff was designed to convince the Israelites that the God of their ancestors had heard their cries and had sent a deliverer. The provision of water from the rock follows from the assurance that God is indeed present with these people.
Psalm 95. A Call to Worship and Obedience
The psalm opens with a call to praise. The NRSV rendering come/make a joyful noise is probably too tame for the Hebrew verbs that call for shouting and singing aloud, a noisy shout of homage. The call is for a procession to worship with this joyful singing. The movement is to the outer courts and then toward the sanctuary, the holy place of worship and the place of divine presence. The reason given in Psalm 95 is that God is king, linked here with creation language. God created the world from its depths to its heights, from the sea to the dry land, all the world, and God reigns over it. The second call to praise narrows the focus. The congregation is now called to come and bow down, to kneel before the creator.
Romans 5:1-11. Results of Justification?
Are we drawn to Paul’s letters because of their immediacy and transparency? Do we see in them communities that struggled, as we do, with how to live together and live out the gospel? We see people who squabbled over who could and could not eat certain foods; who could and could not speak in church; and who could or could not marry; disagreements that continue to this day. In Paul’s letters he rejoiced in all God had done for him and everyone else — Jew and Gentile. But, at the same time, he writes openly of his failure to live up to God’s expectations, as we also do. Romans 5:1-11 weaves together themes of faith, love, hope, and glory, threading them through the story of Christ, the past work of God on our behalf, our current standing as God’s beloved children, and the future God holds in trust for us. Having been justified by faith, we have peace. Peace with God.
John 4:5-42
This story of the Samaritan woman at the well is the second of four encounters with Jesus in John this Lent. This meeting begins with social boundary-crossing, when Jesus asks the Samaritan woman for a drink. She is surprised that he is speaking with a Samaritan. Then the disciples will later be particularly concerned that he is talking with a woman. It begins with water. Jesus’ thirst, then the ensuing conversation with the woman, a bit wary of him and his
boundary-crossing, and then the living water gushing up to eternal life that he will offer her and for which she will ask. The reference to living water confuses her, referring to water that is flowing rather than still, while also meaning linking it to the gift of eternal life gushing up in the believer who receives Jesus’ gift.
Exodus 17:1-7. Water from the Rock
The wilderness stories in Exodus share a number of things in common. First, the accounts happen while Israel journeys from Egypt to Sinai. Second, the central conflicts are about scarcity of food and water. Third, the people blame the leadership of Moses (and sometimes Aaron) for their troubles. Fourth, God hears the grievances of God’s people and responds to them by providing resources that directly address their needs. The inclusion of Moses’ staff is a significant detail. The story begins in Exodus 4, when God turns this ordinary shepherd’s implement into a sign of divine power by transforming it into a snake. The staff was designed to convince the Israelites that the God of their ancestors had heard their cries and had sent a deliverer. The provision of water from the rock follows from the assurance that God is indeed present with these people.
Psalm 95. A Call to Worship and Obedience
The psalm opens with a call to praise. The NRSV rendering come/make a joyful noise is probably too tame for the Hebrew verbs that call for shouting and singing aloud, a noisy shout of homage. The call is for a procession to worship with this joyful singing. The movement is to the outer courts and then toward the sanctuary, the holy place of worship and the place of divine presence. The reason given in Psalm 95 is that God is king, linked here with creation language. God created the world from its depths to its heights, from the sea to the dry land, all the world, and God reigns over it. The second call to praise narrows the focus. The congregation is now called to come and bow down, to kneel before the creator.
Romans 5:1-11. Results of Justification?
Are we drawn to Paul’s letters because of their immediacy and transparency? Do we see in them communities that struggled, as we do, with how to live together and live out the gospel? We see people who squabbled over who could and could not eat certain foods; who could and could not speak in church; and who could or could not marry; disagreements that continue to this day. In Paul’s letters he rejoiced in all God had done for him and everyone else — Jew and Gentile. But, at the same time, he writes openly of his failure to live up to God’s expectations, as we also do. Romans 5:1-11 weaves together themes of faith, love, hope, and glory, threading them through the story of Christ, the past work of God on our behalf, our current standing as God’s beloved children, and the future God holds in trust for us. Having been justified by faith, we have peace. Peace with God.
John 4:5-42
This story of the Samaritan woman at the well is the second of four encounters with Jesus in John this Lent. This meeting begins with social boundary-crossing, when Jesus asks the Samaritan woman for a drink. She is surprised that he is speaking with a Samaritan. Then the disciples will later be particularly concerned that he is talking with a woman. It begins with water. Jesus’ thirst, then the ensuing conversation with the woman, a bit wary of him and his
boundary-crossing, and then the living water gushing up to eternal life that he will offer her and for which she will ask. The reference to living water confuses her, referring to water that is flowing rather than still, while also meaning linking it to the gift of eternal life gushing up in the believer who receives Jesus’ gift.
These are the Revised Common Lectionary readings for Sunday 1 March.
Genesis 12: 1-4a. The Call of Abram
The call of Abram is a watershed moment in the book of Genesis and is celebrated in Judaism, Christianity, and Islam. God calls Abram and Sarai to leave a settled place and become migrants. Although their final destination is Canaan, Abram and Sarai’s journey from Haran is a long one, and their safe
passage depends upon the hospitality of the people they meet along the way. Abram and Sarai — whose names will soon be changed to Abraham and Sarah — are wealthy travellers. Yet this brief reading reminds us that Sarah and Abraham’s journey is not about what they are doing, but about what God is doing.
Psalm 121. Assurance of God’s Protection. A Song of Ascents.
Psalm 121, the second Song of Ascents, is an individual hymn of thanksgiving sung by the psalm singers on the approach to Jerusalem; the hills of Jerusalem are in view and God guides the singers’ feet. Two voices are present in the psalm — an individual singer, who states firm trust in the Lord, and a respondent who assures the singer that the Lord will indeed guard the singer.
Romans 4:1-5. The Example of Abraham
Romans 4:13-17. God’s Promise Realised through Faith The epistle that Paul wrote to the Christians in Rome was a letter he intended to be sent, not to
one, but to a number of church communities scattered throughout the city. This passage is about why we dare to trust God. God makes promises that bind us to God. This is very good news for us right now in the twenty-first century when we are still longing for God's shalom in this world.
John 3:1-17. Nicodemus Visits Jesus
This well-known passage from John shows Jesus discussing the three persons of the Trinity. The narrator portrays Nicodemus as a learned man with impressive credentials, describing him not only as a Pharisee but as ‘a ruler of the Jews’. Nicodemus thinks that he, as a religious leader, understands who Jesus is and who God is. But lacking both courage and commitment, he has come to visit Jesus by night. Far from being a follower of Jesus, he is unwilling even to be seen with him. Mystified, Nicodemus asks, ‘How can anyone be born after growing old?’ Jesus explains that by water and the Spirit, God gives people rebirth into the reign of God, shaped and sustained by the Spirit who bears them. In his conversation with Nicodemus Jesus refers to all three persons of the Trinity. God is the One who loves the cosmos and who, unwilling to let it perish, gives the Son. God sends the Son not to condemn the world and its inhabitants, but to rescue and restore them. Jesus is both the Son of God and human, the Son of Man. He descended from heaven and has ascended to heaven, thus connecting heaven and earth. Those who place their trust in Jesus will have eternal life, being reborn by water and the Spirit.
Genesis 12: 1-4a. The Call of Abram
The call of Abram is a watershed moment in the book of Genesis and is celebrated in Judaism, Christianity, and Islam. God calls Abram and Sarai to leave a settled place and become migrants. Although their final destination is Canaan, Abram and Sarai’s journey from Haran is a long one, and their safe
passage depends upon the hospitality of the people they meet along the way. Abram and Sarai — whose names will soon be changed to Abraham and Sarah — are wealthy travellers. Yet this brief reading reminds us that Sarah and Abraham’s journey is not about what they are doing, but about what God is doing.
Psalm 121. Assurance of God’s Protection. A Song of Ascents.
Psalm 121, the second Song of Ascents, is an individual hymn of thanksgiving sung by the psalm singers on the approach to Jerusalem; the hills of Jerusalem are in view and God guides the singers’ feet. Two voices are present in the psalm — an individual singer, who states firm trust in the Lord, and a respondent who assures the singer that the Lord will indeed guard the singer.
Romans 4:1-5. The Example of Abraham
Romans 4:13-17. God’s Promise Realised through Faith The epistle that Paul wrote to the Christians in Rome was a letter he intended to be sent, not to
one, but to a number of church communities scattered throughout the city. This passage is about why we dare to trust God. God makes promises that bind us to God. This is very good news for us right now in the twenty-first century when we are still longing for God's shalom in this world.
John 3:1-17. Nicodemus Visits Jesus
This well-known passage from John shows Jesus discussing the three persons of the Trinity. The narrator portrays Nicodemus as a learned man with impressive credentials, describing him not only as a Pharisee but as ‘a ruler of the Jews’. Nicodemus thinks that he, as a religious leader, understands who Jesus is and who God is. But lacking both courage and commitment, he has come to visit Jesus by night. Far from being a follower of Jesus, he is unwilling even to be seen with him. Mystified, Nicodemus asks, ‘How can anyone be born after growing old?’ Jesus explains that by water and the Spirit, God gives people rebirth into the reign of God, shaped and sustained by the Spirit who bears them. In his conversation with Nicodemus Jesus refers to all three persons of the Trinity. God is the One who loves the cosmos and who, unwilling to let it perish, gives the Son. God sends the Son not to condemn the world and its inhabitants, but to rescue and restore them. Jesus is both the Son of God and human, the Son of Man. He descended from heaven and has ascended to heaven, thus connecting heaven and earth. Those who place their trust in Jesus will have eternal life, being reborn by water and the Spirit.
Lent is a season of preparation and discipline that begins on Ash Wednesday and concludes at sundown on Holy Saturday. During the forty weekdays and six Sundays in Lent, the church remembers the life and ministry of Jesus and renews its commitment to him in Christian discipleship. This season is the traditional time to prepare for baptisms and confirmations.
These are the Revised Common Lectionary readings for Sunday 22 February.
Genesis 2:15-17
As a Lenten text, it seems that we are being asked to think about humanity, its nature and limitations, the consequences of our actions and our responsibility for this world. Lent invites us to this kind of reflection, as we move toward Holy Week.
Genesis 3:1-7. The First Sin and Its Punishment
Psalm 32. The Joy of Forgiveness. A psalm of David. A Maskil
Maskil is a Hebrew term found in 13 Psalms, meaning ‘wise’, often indicating an instructive psalm or a penitential psalm. These Psalms centre on the confession of sin and were a part of the worship of ancient Israel. Today many churches participate in confession as part of their worship. The Lord’s Prayer offers further opportunity for confession when we ask God to forgive us our sins (trespasses/debts) as we forgive those who have sinned against us.
The lectionary reading for this first Sunday of Lent has often been misinterpreted: The woman was to blame, Eve is considered the weaker sex and thus susceptible to the snake, so leading her innocent husband astray. A 15th century document Malleus Maleficarum was used to condemn women accused of witchcraft. This harmful document claimed that ‘women were, from their creation, imperfect and lustful beings who posed grave dangers to men’.
Reading further in this story in Genesis, with its theme of human frailty that is so fitting in the time of Lent, we notice God’s grace amidst depravity. In spite of the frailty, the shame and the precarious nature of the human condition outlined in this text, the powerful witness of a God who continues to remain in relationship with us can be seen.
Romans 5:12-19. Adam and Christ
This text has been the source of some of Christianity’s most controversial, challenging, and distinctive doctrines. It was the basis of Augustine’s doctrine of original sin and for Karl Barth’s claim that Paul is saying that just as Adam was the source of humanity that could not escape obedience to sin, Christ is the source of humanity freed from obedience to sin. It is not simply that Christ cancelled out Adam’s mistake. It is that Christ more than made up for Adam’s
trespass; Christ outdid himself, Christ made up when perhaps God, through Christ, could simply have reversed Adam’s mistake in a legalistic, accountant kind of way. The free gift operates in a different place from the audit room, the court room. The free gift operates in the arena of love.
Matthew 4:1-11. The Temptation of Jesus
Jesus has been led by the Holy Spirit for a purpose: to be tempted or tested by the devil; as proof of his readiness as God’s beloved Son for the mission entrusted to him. Throughout the scriptures, the wilderness represents a place of preparation, a place of waiting for God’s next move, a place of learning to trust in God’s mercy. For forty days and nights Jesus remained in the wilderness, getting ready for what comes next.
Forty: the days and nights that Noah and his family endured the deluge on board the ark.
Forty: the days and nights Moses fasted on Mount Sinai as he inscribed the words of God’s commandments.
Forty: the days and nights Elijah fasted in the desert before receiving a new commission from God.
Forty: the years the Israelites wandered the wilderness in preparation for their arrival in the Promised Land.
Forty: the days of the season of Lent as Christians participate in Jesus’ ministry and follow his way toward the cross.
How might we make ourselves ready for the way of the Lord in the places we are called to be? To what
mission is God calling the church? What is needed for the congregation, corporately and individually, to be
prepared?
These are the Revised Common Lectionary readings for Sunday 22 February.
Genesis 2:15-17
As a Lenten text, it seems that we are being asked to think about humanity, its nature and limitations, the consequences of our actions and our responsibility for this world. Lent invites us to this kind of reflection, as we move toward Holy Week.
Genesis 3:1-7. The First Sin and Its Punishment
Psalm 32. The Joy of Forgiveness. A psalm of David. A Maskil
Maskil is a Hebrew term found in 13 Psalms, meaning ‘wise’, often indicating an instructive psalm or a penitential psalm. These Psalms centre on the confession of sin and were a part of the worship of ancient Israel. Today many churches participate in confession as part of their worship. The Lord’s Prayer offers further opportunity for confession when we ask God to forgive us our sins (trespasses/debts) as we forgive those who have sinned against us.
The lectionary reading for this first Sunday of Lent has often been misinterpreted: The woman was to blame, Eve is considered the weaker sex and thus susceptible to the snake, so leading her innocent husband astray. A 15th century document Malleus Maleficarum was used to condemn women accused of witchcraft. This harmful document claimed that ‘women were, from their creation, imperfect and lustful beings who posed grave dangers to men’.
Reading further in this story in Genesis, with its theme of human frailty that is so fitting in the time of Lent, we notice God’s grace amidst depravity. In spite of the frailty, the shame and the precarious nature of the human condition outlined in this text, the powerful witness of a God who continues to remain in relationship with us can be seen.
Romans 5:12-19. Adam and Christ
This text has been the source of some of Christianity’s most controversial, challenging, and distinctive doctrines. It was the basis of Augustine’s doctrine of original sin and for Karl Barth’s claim that Paul is saying that just as Adam was the source of humanity that could not escape obedience to sin, Christ is the source of humanity freed from obedience to sin. It is not simply that Christ cancelled out Adam’s mistake. It is that Christ more than made up for Adam’s
trespass; Christ outdid himself, Christ made up when perhaps God, through Christ, could simply have reversed Adam’s mistake in a legalistic, accountant kind of way. The free gift operates in a different place from the audit room, the court room. The free gift operates in the arena of love.
Matthew 4:1-11. The Temptation of Jesus
Jesus has been led by the Holy Spirit for a purpose: to be tempted or tested by the devil; as proof of his readiness as God’s beloved Son for the mission entrusted to him. Throughout the scriptures, the wilderness represents a place of preparation, a place of waiting for God’s next move, a place of learning to trust in God’s mercy. For forty days and nights Jesus remained in the wilderness, getting ready for what comes next.
Forty: the days and nights that Noah and his family endured the deluge on board the ark.
Forty: the days and nights Moses fasted on Mount Sinai as he inscribed the words of God’s commandments.
Forty: the days and nights Elijah fasted in the desert before receiving a new commission from God.
Forty: the years the Israelites wandered the wilderness in preparation for their arrival in the Promised Land.
Forty: the days of the season of Lent as Christians participate in Jesus’ ministry and follow his way toward the cross.
How might we make ourselves ready for the way of the Lord in the places we are called to be? To what
mission is God calling the church? What is needed for the congregation, corporately and individually, to be
prepared?
These are the Revised Common Lectionary readings for Sunday 15 February.
Exodus 24:12-18
Exodus 24:12–18 has shaped the traditions of transfiguration that we find in the Synoptic Gospels. Placed on Transfiguration Sunday, this passage, which describes Moses’ encounter with the Lord on Mount Sinai, brings the season of Epiphany to a conclusion. Today’s passage can be divided according to Moses’ movement towards the Lord’s presence on the mountain:
• The Lord’s instructions to Moses (v. 12)
• Moses’ ascent to the mountain (vv. 13–15a)
• The glory of the Lord settles on the mountain (15b–17)
• Moses enters the cloud (v. 18)
As Moses ascends the mountain and draws closer to the glory of the Lord, he is removed from the others who are with him.
Psalm 99 Praise to God for His Holiness
In response to the holy God who creates, sustains, and judges the world, the Enthronement Psalms (Psalms 93 and 95-99) call on all creation, not just humanity, to praise God.
Verse 1 of Psalm 99 is a clear call to people beyond the children of Israel to ‘tremble’ at the presence of God, who is a ‘lover of justice’.
Psalm 99 is a fitting lectionary reading for Transfiguration Sunday. The Transfiguration story in the New Testament is yet another appearance of God. Jesus, the man, is transfigured into his godly likeness. Following ideas and behaving according to principles that do not always put our personal wants and
pleasures first may be the most profound means by which we can ‘extol the Lord our God and worship at his holy mountain’.
(Psalm 2 is an alternative psalm for this Sunday.)
Mount Sinai - a mountain on the Sinai Peninsula of Egypt. It is one of several locations claimed to be the biblical Mount Sinai, the place where, according to the sacred scriptures of the three major Abrahamic religions (Torah, Bible, and Quran), the Hebrew prophet Moses received the Ten Commandments
from God.
2 Peter 1:16-21. Eyewitnesses of Christ’s Glory Peter has written to the believers, reminding them that through God’s divine power they have already been
given everything they need for life and godliness, and he encourages them to add virtuous living to their life of faith. The narrative about Christ’s transfiguration is not just a story that Peter and the apostles made up to manipulate potential converts. Instead, they are sharing an eyewitness account of a supernatural experience that transformed their understanding of Jesus. He was not just a Messiah but was also the Son of God who embodied the glory of God.
In addition to the eyewitness account of the transfiguration, Peter points to the Old Testament prophets, as further evidence that he isn’t just making up myths about Jesus. As we think about the transfiguration of Jesus, we are blessed to have the witness of the apostles as recorded in the New Testament and the wisdom of the Old Testament to guide the church.
Matthew 17:1-9 The Transfiguration
At the transfiguration Jesus’ fearful disciples watch as he is transformed and shines with heavenly glory. The transfiguration marks a point in a series of scenes that define who Jesus is. At both his baptism and transfiguration the heavenly voice announces that he is God’s son. At his temptation, in Gethsemane, and at his crucifixion, Jesus wrestles with the humiliation, suffering, and abandonment that he, as Son of God, must endure. Finally the resurrected Jesus claims his identity, sending his disciples out to teach and baptise in the name of the Father, the Son, and the Holy Spirit. While Peter is speaking, a brilliant cloud overshadows them. A voice from the cloud in Matthew 17 echoes the words of the heavenly voice at Jesus’ baptism: ‘This is my Son, the Beloved, with whom I am well pleased.’
Exodus 24:12-18
Exodus 24:12–18 has shaped the traditions of transfiguration that we find in the Synoptic Gospels. Placed on Transfiguration Sunday, this passage, which describes Moses’ encounter with the Lord on Mount Sinai, brings the season of Epiphany to a conclusion. Today’s passage can be divided according to Moses’ movement towards the Lord’s presence on the mountain:
• The Lord’s instructions to Moses (v. 12)
• Moses’ ascent to the mountain (vv. 13–15a)
• The glory of the Lord settles on the mountain (15b–17)
• Moses enters the cloud (v. 18)
As Moses ascends the mountain and draws closer to the glory of the Lord, he is removed from the others who are with him.
Psalm 99 Praise to God for His Holiness
In response to the holy God who creates, sustains, and judges the world, the Enthronement Psalms (Psalms 93 and 95-99) call on all creation, not just humanity, to praise God.
Verse 1 of Psalm 99 is a clear call to people beyond the children of Israel to ‘tremble’ at the presence of God, who is a ‘lover of justice’.
Psalm 99 is a fitting lectionary reading for Transfiguration Sunday. The Transfiguration story in the New Testament is yet another appearance of God. Jesus, the man, is transfigured into his godly likeness. Following ideas and behaving according to principles that do not always put our personal wants and
pleasures first may be the most profound means by which we can ‘extol the Lord our God and worship at his holy mountain’.
(Psalm 2 is an alternative psalm for this Sunday.)
Mount Sinai - a mountain on the Sinai Peninsula of Egypt. It is one of several locations claimed to be the biblical Mount Sinai, the place where, according to the sacred scriptures of the three major Abrahamic religions (Torah, Bible, and Quran), the Hebrew prophet Moses received the Ten Commandments
from God.
2 Peter 1:16-21. Eyewitnesses of Christ’s Glory Peter has written to the believers, reminding them that through God’s divine power they have already been
given everything they need for life and godliness, and he encourages them to add virtuous living to their life of faith. The narrative about Christ’s transfiguration is not just a story that Peter and the apostles made up to manipulate potential converts. Instead, they are sharing an eyewitness account of a supernatural experience that transformed their understanding of Jesus. He was not just a Messiah but was also the Son of God who embodied the glory of God.
In addition to the eyewitness account of the transfiguration, Peter points to the Old Testament prophets, as further evidence that he isn’t just making up myths about Jesus. As we think about the transfiguration of Jesus, we are blessed to have the witness of the apostles as recorded in the New Testament and the wisdom of the Old Testament to guide the church.
Matthew 17:1-9 The Transfiguration
At the transfiguration Jesus’ fearful disciples watch as he is transformed and shines with heavenly glory. The transfiguration marks a point in a series of scenes that define who Jesus is. At both his baptism and transfiguration the heavenly voice announces that he is God’s son. At his temptation, in Gethsemane, and at his crucifixion, Jesus wrestles with the humiliation, suffering, and abandonment that he, as Son of God, must endure. Finally the resurrected Jesus claims his identity, sending his disciples out to teach and baptise in the name of the Father, the Son, and the Holy Spirit. While Peter is speaking, a brilliant cloud overshadows them. A voice from the cloud in Matthew 17 echoes the words of the heavenly voice at Jesus’ baptism: ‘This is my Son, the Beloved, with whom I am well pleased.’
These are the Revised Common Lectionary readings for Sunday 8 February.
Isaiah 58:1-9a(9b-12) False and True Worship
Isaiah 58 is a call to preach.
Verse 3 encapsulates the thought that runs throughout the reading. The will of the ‘religious’ and the will of the Lord are at loggerheads:
Religious folks: ‘Why do we fast, but you do not see?
Why humble ourselves, but you do not notice?’
The Lord: ‘Look, you serve your own interest on your fast day and oppress all your workers.’
Rather than perpetuate empty religious ideas, the Lord calls the people to a different kind of fast — a different kind of faithful ideal.
Religious practice, no matter how beautifully executed, is meaningless when the love and mercy of the Lord are not extended as our own love and mercy.
Psalm 112:1-9. Blessings of the Righteous
There are two connections that could be made between Psalm 112 and Matthew 5. The first highlights the liturgical season: the light/darkness theme of Epiphany. A second, is to think of Psalm 112 as an extended beatitude: blessed are those who fear the Lord (verse 1), who delight in his commandments (verse 1), who are gracious, merciful and righteous (verse 4), who deal generously (verse 5), who conduct their affairs with justice (verse 5), who have given to the poor (verse 9).
1 Corinthians 2:1-16. Proclaiming Christ Crucified
In the first chapter of 1 Corinthians, Paul is addressing the quarrelling and division among the Christians in Corinth. In chapter 2, he begins to reflect on having ‘maturity’ in Christ. The focus turns to the Spirit of Christ through whom power is demonstrated and wisdom cultivated.
Paul uses the collective ‘you’ to speak of the call to the Corinthian Christians. The theme of ‘called to be saints together’ is emphasised again as Paul asserts he did not come with lofty words of wisdom so that there was not a reliance on human wisdom, instead, calling on them to have ‘the mind of Christ.’
It is through the Spirit of God that we understand, comprehend and exercise the gifts bestowed on us by God.
Matthew 5:13-20. Salt and Light
Jesus’ short sayings about salt appear in each Gospel. In each instance, salt is the common image Jesus uses for painting a picture of how he hoped his followers would act and be in the world.
Salt is not useful by itself. Its value comes in its application on other things. So, the followers of Jesus are called to exist for others. Yet, Jesus warns that salt may become useless, that is, losing its taste or value.
In the same way, light allows us to see. Living when, and where we do, it is difficult to imagine a world without light.
In Jesus’ usage, the light was not simply to allow others to see whatever they wished but it was for others to witness the acts of justice that Jesus’
followers perform.
The images of ‘salt’ and ‘light’ are to excite the imagination of Jesus’ listeners.
Just as ‘salt’ and ‘light’ relate to the tasks of Jesus’ faithful followers in the world, so Jesus’ emphasis on the law is about doing good. In this section, Jesus explores the meaning of the law but does not want to discontinue it.
Isaiah 58:1-9a(9b-12) False and True Worship
Isaiah 58 is a call to preach.
Verse 3 encapsulates the thought that runs throughout the reading. The will of the ‘religious’ and the will of the Lord are at loggerheads:
Religious folks: ‘Why do we fast, but you do not see?
Why humble ourselves, but you do not notice?’
The Lord: ‘Look, you serve your own interest on your fast day and oppress all your workers.’
Rather than perpetuate empty religious ideas, the Lord calls the people to a different kind of fast — a different kind of faithful ideal.
Religious practice, no matter how beautifully executed, is meaningless when the love and mercy of the Lord are not extended as our own love and mercy.
Psalm 112:1-9. Blessings of the Righteous
There are two connections that could be made between Psalm 112 and Matthew 5. The first highlights the liturgical season: the light/darkness theme of Epiphany. A second, is to think of Psalm 112 as an extended beatitude: blessed are those who fear the Lord (verse 1), who delight in his commandments (verse 1), who are gracious, merciful and righteous (verse 4), who deal generously (verse 5), who conduct their affairs with justice (verse 5), who have given to the poor (verse 9).
1 Corinthians 2:1-16. Proclaiming Christ Crucified
In the first chapter of 1 Corinthians, Paul is addressing the quarrelling and division among the Christians in Corinth. In chapter 2, he begins to reflect on having ‘maturity’ in Christ. The focus turns to the Spirit of Christ through whom power is demonstrated and wisdom cultivated.
Paul uses the collective ‘you’ to speak of the call to the Corinthian Christians. The theme of ‘called to be saints together’ is emphasised again as Paul asserts he did not come with lofty words of wisdom so that there was not a reliance on human wisdom, instead, calling on them to have ‘the mind of Christ.’
It is through the Spirit of God that we understand, comprehend and exercise the gifts bestowed on us by God.
Matthew 5:13-20. Salt and Light
Jesus’ short sayings about salt appear in each Gospel. In each instance, salt is the common image Jesus uses for painting a picture of how he hoped his followers would act and be in the world.
Salt is not useful by itself. Its value comes in its application on other things. So, the followers of Jesus are called to exist for others. Yet, Jesus warns that salt may become useless, that is, losing its taste or value.
In the same way, light allows us to see. Living when, and where we do, it is difficult to imagine a world without light.
In Jesus’ usage, the light was not simply to allow others to see whatever they wished but it was for others to witness the acts of justice that Jesus’
followers perform.
The images of ‘salt’ and ‘light’ are to excite the imagination of Jesus’ listeners.
Just as ‘salt’ and ‘light’ relate to the tasks of Jesus’ faithful followers in the world, so Jesus’ emphasis on the law is about doing good. In this section, Jesus explores the meaning of the law but does not want to discontinue it.
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