Illuminations on the Lectionary readings for Oct. 19, 2025 (Pentecost 19C/Proper 24)

The Bench (1758), oil painting on canvas by William Hogarth (1697-1764). Fitzwilliam Museum, Cambridge. (Click image to enlarge.)

First Reading (Track One): Jeremiah 31:27-34

Place your hope in God; and even in the face of challenges, be persistent: Listen for this consistent theme through Sunday’s readings. In this first reading, the Prophet Jeremiah pauses his nearly relentless lamentation over the sins that led Israel and Judah into exile, offering instead a few words of hope and the certainty of God’s love. Using a colorful metaphor about the sharp taste of sour grapes, Jeremiah makes clear that the people fully deserved the hard times that they are suffering. But, the prophet foretells, God will forgive them, offer a new covenant, and return them home, just as their ancestors came out of slavery in Egypt.

First Reading (Track Two): Genesis 32:22-31

Ideas about hope in God and persistence in the face of challenges recur in Sunday’s readings. In this strange narrative from Genesis, Jacob wrestles all night with an unknown who doesn’t fight quite fairly. He knocks Jacob’s hip out of joint with a sneaky blow, but Jacob won’t give up. He fights the stranger to a standstill, then refuses to let him go without disclosing his name. This adversary turns out to be God, who thereupon changes Jacob’s name to Israel and blesses him.

Psalm (Track One): Psalm 119:97-104

The longest of all the Psalms, Psalm 119 devotes all of its 176 verses to a long, loving celebration of the Torah, the first five books of the Hebrew Bible. The ancients understood Torah as God’s “teaching,” but in English Bibles it is usually translated as “Law,” a word that we may read with a different connotation. Think of love for God’s word and get a clearer sense of the people’s patient, persistent efforts to study and learn until God’s teachings are written on their hearts in words as sweet as honey.

Psalm (Track Two): Psalm 121

This ancient hymn is one of the traditional songs of ascents thought to have been chanted by worshippers as they processed toward the Temple in Jerusalem. Its assurance of God’s protection as we lift up our eyes to the hills, seeking from where our help is to come, makes it one of the most comforting psalms of hope and trust. Always awake, always watchful, God protects us by day and night, watching us come and go, keeping us safe today and forever.

Second Reading: 2 Timothy 3:14-4:5

“All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness. … convince, rebuke, and encourage, with the utmost patience in teaching.” No, this reading does not call us to be Bible thumpers, lecturing unbelievers and rebuking them if they won’t listen. This letter was written in Paul’s name at a time when the young church was fighting persecution. Rather than giving up, the writer advises the troubled flock to learn scripture and be persistent about proclaiming the kingdom of God in the name of Jesus, because proclaiming the kingdom was as important as life and death.

Gospel: Luke 18:1-8

In the patriarchal world of the ancient Near East, widows were helpless, vulnerable, and weak. But now, in Jesus’s parable of the persistent widow, we meet one who is tough as nails and won’t give up. She doesn’t quit pounding this corrupt and shiftless judge with her demands until he finally gives her the justice that she seeks. The message here is clear, as Jesus declares at the beginning and the end of this Gospel story: Pray always and do not lose heart. God will grant justice to the chosen ones who pray by day and night.

Illuminations on the Lectionary readings for Oct. 12, 2025 (Pentecost 18C/Proper 23)

Cleansing of the ten lepers (c. 1035-1040), in the Codex Aureus Epternacensis, an 11th-century illuminated Gospel book now housed at the Germanisches Nationalmuseum in Nuremberg, Germany. (Click image to enlarge.)

First Reading (Track One): Jeremiah 29:1, 4-7

Trust in God! Whether our lives are going well or whether things are going badly, trust and be thankful for God’s blessings. Hear this consistent theme through Sunday’s readings. We begin with the Prophet Jeremiah, who in recent weeks we have heard weeping in anguish over the loss and destruction of Jerusalem and its temple. He now dries his tears, and, speaking on God’s behalf, offers practical advice to the people in exile: Recognize your new reality. God has sent you here, so live, love, and flourish here. Babylon is your city now, and you have a stake in its condition. But don’t forget God, and don’t forget Jerusalem. Even in exile, don’t forget to pray.

First Reading (Track Two): 2 Kings 5:1-3, 7-15c

In this passage from the Second Book of Kings, we meet Naaman, a proud commander of the Aramean army and a mighty warrior. Despite his high status, Naaman had contracted leprosy, a disfiguring disease that would cost him both his military rank and his high status in society. Although Aram was Israel’s enemy, Naaman took an Israelite maid’s advice: Go to Israel and ask the Prophet Elisha for a cure. When Nathan arrived, Elisha wouldn’t even see him, but simply sent a servant to tell him to bathe in the Jordan. This measure sounded too simple to be true. Naaman was beyond angry, but his servants urged him to give it a try. Behold! Naaman was cured! And through his cure, he found faith in Israel’s God.

Psalm (Track One): Psalm 66:1-11

This portion of Psalm 66 might appear to be in a familiar genre, a hymn of praise for God’s glory, power, and awesome deeds. It describes God’s mighty works in the Exodus: God led the people out of Egypt, through the Red Sea, and toward the Promised Land. But then in verses 10 and 11, its narrative takes an unexpected turn: God doesn’t only lead us but tests us, too. We may groan under burdens, as Judah groaned in exile. Yes, even God’s own people may be defeated. They may suffer fire and flood. But after it all, God will bring them out to a place of refreshment.

Psalm (Track Two): Psalm 111

The Psalms, the hymnal of the ancient Temple, consist of many genres, from lament to complaint to petition to thanksgiving and praise. In Psalm 111, we hear a powerful song of praise and thanksgiving. We applaud God’s many acts of power and majesty, righteousness, and justice; and at the end, we sing our praise and gratitude for God’s gifts. All who practice wisdom have a good understanding of God, the psalm proclaims; all the wise are in awe of what God has done.

Second Reading: 2 Timothy 2:8-15

The young, growing Christian movement faced frightening persecution by the Romans when this letter was written near the end of the first century in the names of Paul and Timothy. These verses contain a strong call to faith. Recalling Paul’s suffering in chains in prison and facing death, the writer reminds us that God’s word cannot be held in chains. Remembering the death and resurrection of Jesus, we are reminded that, through we die with Jesus, we live in Christ.

Gospel: Luke 17:11-19

Judeans and Samaritans were once united in faith, but centuries of exile, rivalry, and differing religious traditions turned them into rivals and even enemies. The Gospels aren’t shy about showing this prejudice. Jesus, however, often flips the script by portraying specific Samaritans as good neighbors, most notably in the parable of the Good Samaritan. Sunday’s Gospel shows us another: Jesus heals 10 lepers without touching them: He simply tells them to go to the priests; but as they start off, all 10 are suddenly healed! Nine continue happily on their way, but the one who comes back, loudly praising God, is a Samaritan. “Get up and go on your way,” Jesus tells this foreigner. “Your faith has made you well.”

Illuminations on the Lectionary readings for Oct. 5, 2025 (Pentecost 17C/Proper 22)

Jesus teaching his disciples, the parable of the mustard seed (1684). From an Arabic manuscript of the Gospels drawn in Egypt by Ilyas Basim Khuri Bazzi Rahib, a Coptic monk. The Walters Art Museum, Baltimore. (Click image to enlarge.)

First Reading (Track One): Lamentations 1:1-6

Cries of suffering and lamentation echo through Sunday’s readings, confronting us with disturbing metaphors and images that we may find difficult to consider, even in words attributed to Jesus. Perhaps our lesson this week is not to bottle up sad, hurt, and angry feelings but to reflect on how we can use them to learn and grow. Our Track One first reading comes from Lamentations, a short book that recalls the exile in Babylon. This passage poetically imagines the ruins of Jerusalem as a weeping woman sadly remembering happier times. Her princes are weak, her children captive. Her foes have won. Her enemies prosper, and she fears that God brought this suffering on the people because of her wrongdoing.

First Reading (Track Two): Habakkuk 1:1-4; 2:1-4

If the name Habbakuk doesn’t sound familiar, that may be because this week’s Track Two first reading is his only appearance in the entire three-year Lectionary cycle of Sunday readings. Habbakuk lived nearly 700 years before Jesus and, like many of the prophets, warned of the destruction and exile of Jerusalem. But this is a prophet with a difference. Unlike most of the prophets who hear God’s word and carry it on to humanity at God’s command, Habbakuk shouts his own warnings, then complains that even God doesn’t seem to be paying attention. God then instructs the prophet: Write your prophecy down. Make it so plain that a runner passing by can read it without slowing down. Then be patient, be just, and wait.

Psalm (Track One): Lamentations 3:19-26

Perhaps to provide preachers the option of avoiding the horrifying verse of Psalm 137 (see below) in which the Israelites celebrate smashing the enemy’s children on rocks, the Lectionary offers another passage from Lamentations, a reading that resembles a Psalm in the traditional two-line verse form of biblical Hebrew poetry. In these verses from the third chapter, the tone of deep sorrow continues at the beginning. But then the language turns from pain to hope, for God’s steadfast love is unceasing and God’s mercy never ends. God is good to those who wait in quiet patience.

Alternate Psalm (Track One): Psalm 137

This ancient hymn of lamentation over the destruction of Jerusalem places the Psalmist in exile, “by the rivers of Babylon,” weeping over the lost city and temple and, in words that remain a vivid part of the Passover Seder, vowing never to forget Jerusalem. The verses then turn dark and horrifying, though, and we’re likely to react with visceral shock at the idea of Judah’s warriors joyously smashing innocent babies on the rocks. What could we possibly be meant to learn from these awful verses? Perhaps we are meant to see ourselves at humanity’s worst moments, and recognize how badly we can behave when hurt and frustration tempt us to lash out in anger.

Psalm (Track Two): Psalm 37:1-10

Sunday’s Track Two psalm fits well with God’s response to Habakkuk in the first reading. The Psalmist calls us to trust in God and continue living in hope even when things aren’t going well. When the world appears dark and it seems that evil surrounds us, the Psalmist reminds us that we can put our faith in God and wait with patience and confident trust. Don’t lash back or strike out in anger. These things only lead to evil. But wait patiently, follow God’s ways, and we’ll be rewarded.

Second Reading: 2 Timothy 1:1-14

Written decades after the death of Paul, this short pastoral letter fondly imagines the evangelist writing from prison to his beloved disciple Timothy. It likely came at a time around the end of the first century, when the young church was suffering persecution. In that context, it is not surprising that its themes remind us of the Lamentations readings and Psalm. Hold onto your faith, even when times are hard; rely on the grace of God given through Jesus.

Gospel: Luke 17:5-10

In Luke’s long account of the journey of Jesus and his disciples toward Jerusalem, Jesus seems to toss out one challenge after another. Sunday’s Gospel is no exception, with its apparently casual assumption that Jesus’s followers would load down a slave with heavy work but never invite the slave to sit down at the table, much less bother to thank the slave. Perhaps we can argue that slavery was routinely accepted in that age, but it still feels uncomfortable at best to hear these ideas from the mouth of Jesus. Perhaps we can only consider the text as another of Jesus’s attention-getting stories meant to show that it is not easy to follow him. Jesus calls us to be humble, vulnerable, and, yes, as obedient as slaves when we are called to follow him.

Illuminations on the Lectionary readings for Sept. 28, 2025 (Pentecost 16C/Proper 21)

Lazarus at the rich man’s gate (1886), illustration by Fyodor Bronnikov (1827-1902). (Click image to enlarge.)

First Reading (Track One): Jeremiah 32:1-3a, 6-15

Imagine yourself living amid war and destruction. Enemies are rounding you up with your family, friends, and neighbors. They’re tearing down your city and destroying your beloved temple. You are all about to be taken to a distant city where you must live in exile among people who do not know you or worship as you do. Does this seem like a logical time to go buy a field to be planted in crops? Who would plow it? Who would plant it? Who would guard and harvest it? Yet this is the image that Jeremiah chooses as the people face exile. The purchased field is a powerful and visible sign from God that they will eventually return home. Read the rest of this chapter and be comforted with its beautiful assurance that God will remain faithful even in the worst of times.

First Reading (Track Two): Amos 6:1a, 4-7

All through both testaments, Scripture’s message is consistently tough on the rich. The prophets come down hard on wealthy people, and of course, Jesus does too, as we will see in Sunday’s Gospel. In this reading, the prophet Amos warns Israel and Judah that the idle rich – with emphasis on the “idle” – will be the first to go into exile when grief and destruction bring an end to their revelry. Amos isn’t just angry because the rich lead lavish lives of luxury, but because they don’t care about “the ruin of Joseph,” the ordinary people of Israel. Their failure is in community: Like the rich man with Lazarus in Sunday’s Gospel, they do not love their neighbor.

Psalm (Track One): Psalm 91:1-6, 14-16

These verses from Psalm 91 mirror the Jeremiah reading. This passage is also a favorite for reading in eucharistic visits and any time we pray with a sick or suffering family member or friend. It assures us of God’s protection and mercy. God is our refuge and our stronghold, our shield and buckler and protective wings, guarding us by day and by night, delivering us because we are bound to God in love.

Psalm (Track Two): Psalm 146

Psalm 146 rings with loud shouts of praise. “Praise the Lord! Praise the Lord, O my soul!” Now take note of just why God receives these high hosannas: God brings justice to the oppressed and lifts up the depressed. God feeds the hungry. God sets prisoners free, heals the blind, and loves the righteous: those who offer justice and care to their neighbors. We hear all this again in the words of Jesus, who shows us the image of God in fully human form.

Second Reading: 1 Timothy 2:1-7

These verses from the first letter of Timothy emphasize again that the wealthy have a moral duty to care for their poorer neighbors. The simple wisdom, “we brought nothing into the world, so that we can take nothing out of it,” could be restated as the more modern saying, “You can’t take it with you!” Then we hear the original source of the familiar wisdom, “The love of money is the root of all evil.” It’s fine to want food and clothing, the author assures us. But we get in trouble when we’re tempted to excess by more luxurious delights. Don’t count on your riches but on God, the author urges. Do good, be rich in good works, and share, and you’ll be ready for God’s Kingdom.

Gospel: Luke 16:1-13

The parable of the rich man and Lazarus culminates a series of parables about the dangers of riches that we’ve been hearing in recent weeks as Jesus teaches a growing crowd along his trek toward Jerusalem. At first glance, this appears to be a simple story with a moral: The selfish rich man, ignoring Torah’s command to care for the poor, paid no attention to suffering Lazarus. Now he’s suffering torments in Hades while Lazarus reposes in comfort in Abraham’s arms. Justice appears to be served. But as with all of Jesus’ parables, there is a deeper, richer texture here. Why would the rich man even think that Lazarus would help him? Why won’t Abraham let Lazarus warn the rich man’s brothers of his fate? The sins that wealth encourages, it seems, make repentance hard to come by.

Illuminations on the Lectionary readings for Sept. 21, 2025 (Pentecost 15C/Proper 20)

Parable of the Unjust Steward (c.1540), oil painting by Marinus van Reymerswaele (c.1490-c.1546). Kunsthistorisches Museum, Vienna. (Click image to enlarge.)

First Reading (Track One): Jeremiah 8:18-9:1

“You cannot serve God and wealth.” Jesus speaks so often and so consistently about the dangers of riches and our obligation to support the poor that we really need to take this message seriously. This call to use our wealth to care for the poor, widows, orphans, and immigrants is deeply rooted in the Torah, the Law of Judaism that Jesus knew and taught. We hear this call in Sunday’s Track One first reading, as Jeremiah grieves with profound emotion over the people’s failure of righteousness and justice. They hoard riches and ignore the poor. The prophet mourns deeply, imagining God’s own mourning: “Is there no balm in Gilead?”

First Reading (Track Two): Amos 8:4-7

If the ancient prophets in the Hebrew Bible often sound angry, it is likely because they have to keep shouting the same message to the same people over and over again. In Sunday’s Track Two first reading, the Prophet Amos echoes this stern prophetic chorus: The people languish in exile, their city in ruins, and the temple destroyed. When we fail to take care of the poor and the needy, when we lie, cheat, and steal, and act as if we did nothing wrong, God grows angry, Jeremiah shouts. For such acts and omissions, there are consequences!

Psalm (Track One): Psalm 79:1-9

Sunday’s Track One psalm echoes Jeremiah’s weeping prophecy in its mournful lament for desolate and shattered Jerusalem after the Exile. Jerusalem is rubble. The unburied bodies of martyred faithful lie out as food for birds and beasts; their blood runs like water around the city. The people are the objects of scorn; they feel only God’s fury blazing like fire. The Psalm concludes with heartfelt prayers for God’s mercy and forgiveness.

Psalm (Track Two): Psalm 113

Even if the people won’t help the poor and the needy, the Psalmist sings, God will always do so. God is blessed through all eternity, we sing; God is worthy of praise. The psalm goes on: God sits high above all nations and above the heavens. Yet God also looks down and sees humanity … and reaches down to gently lift up the needy, the poor, and the disappointed, gently placing them in seats at the tables of royalty.

Second Reading: 1 Timothy 2:1-7

Pray for everyone, and don’t neglect to pray for the kings and leaders of the community, urges the author of the first letter to Timothy. He enumerates four kinds of prayer: supplications, or specific requests; petitionary prayers, asking for help; intercessions, or urgent requests; and thanksgiving, expressing gratitude. Remember that God is one, the author tells us, and that Jesus – who was both divine and also human like us – gave himself for our salvation.

Gospel: Luke 16:1-13

This parable makes us stop and think, as good parables should. On the surface, it may appear to hold up dishonest behavior as a good thing because it gets results. Or does it? Jesus rarely speaks well of the rich, and that’s particularly the case in Luke. Indeed, he hammers home his simple point: If you’re dishonest about wealth, you can’t be trusted with truly valuable things. “Whoever is faithful in a very little is faithful also in much, and whoever is dishonest in a very little is dishonest also in much,” Jesus says, concluding the passage with the familiar warning, “You cannot serve God and wealth.”