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This guide covers the readings appointed in the Revised Common Lectionary for the Fifth Sunday after Pentecost (Proper 8), Year A, falling on June 28, 2026.This Sunday closes the four-week arc of Jesus' sending discourse in Matthew 10. The shape of that arc is worth holding in view as you prepare. Four weeks ago, Jesus called Matthew the tax collector from his table. Three weeks ago, he sent the twelve out with empty hands. Two weeks ago, he warned them about the cost of being sent. This week, the discourse closes with three short verses about welcome — a cup of cold water, a household opening its door, a small kindness that Jesus says is received as if it were given to him. After the heaviness of last week, the gentleness of this closing is itself part of the message: found, sent, warned, now received.The Old Testament tracks pull in very different directions. Track One brings us Genesis 22 — the binding of Isaac — paired with Psalm 13's repeated cry of “how long.” This is one of the hardest texts in all of Scripture, and the guide says so plainly. Some preachers will choose to preach it, and the guide tries to help them do so with care. Some will choose not to, and that is a legitimate decision; the cautions section makes the case that the choice should be made with information rather than avoidance. Track Two brings us Jeremiah's confrontation with the false prophet Hananiah, paired with Psalm 89's exuberant praise. The Epistle continues in Romans 6, where Paul presses the practical implications of having been freed in baptism.The ReadingsGenesis 22:1–14First Reading (Track One) — The Binding of IsaacSummaryThis is one of the most difficult passages in all of Scripture. Without warning, the narrator tells us that God is going to test Abraham, and then God asks him to do something unspeakable — to take his beloved son Isaac, the long-awaited child of the promise, and offer him as a burnt offering. Abraham rises early the next morning, says nothing to anyone, and sets out with two servants and the boy. On the third day, he leaves the servants behind. He places the wood on Isaac's back. Isaac, walking beside him, finally speaks the question that shatters the silence of the scene: “Father, the fire and the wood are here, but where is the lamb for a burnt offering?” Abraham answers, “God himself will provide.” At the place of sacrifice, Abraham builds an altar, binds his son, places him on the wood, and reaches out his hand for the knife. At the last possible moment, an angel calls his name. Do not lay a hand on the boy. Abraham looks up and sees a ram caught in a thicket. He calls the place “The Lord will provide.”Key Ideas for Preaching* Three times in this chapter, Abraham answers with the same word — “Here I am.” Once to God, once to Isaac, once to the angel who stops him. The same single-hearted availability that gets Abraham into this terrible scene is also what lets him hear the voice that stops him. What might it mean for your congregation that the posture of being fully present to God includes the readiness to be interrupted?* The line “God will provide” is spoken by Abraham before the ram appears. He does not say it after the rescue, looking back; he says it on the way up the mountain, before he knows how. What might it look like for your people to speak the provision before they can see it — not as denial of the situation, but as honest trust in the character of God?* The ram was caught in the thicket the whole time. The provision was already there. Abraham had to keep climbing to find it. Where in your congregation has the help they are pleading for actually been present all along, waiting to be seen rather than waiting to be made?* The story ends with a name: “The Lord will provide.” Generations of pilgrims will later climb that mountain remembering not the test but the providing. What might it mean for your congregation to name the places in their own lives the same way — not by what almost happened, but by what God did?* Some preachers will choose not to preach this text, and that is a legitimate decision. The text is genuinely painful, and the work of holding it carefully is real. If you do preach it, what would it look like to let your people feel the horror of the scene rather than rushing past it toward a moral?Significant Cautions* This text has been used to argue that faith requires the suspension of ordinary ethics — that whatever God commands, however terrible, must be obeyed without question. That is a dangerous reading, especially in a world where people have committed real violence claiming divine instruction. The story actually ends the practice of child sacrifice in its ancient context; it does not bless it.* The text has often been read as a kind of preview of God's giving up his own Son on the cross. There are echoes worth noticing, but pressed too hard, this reading turns God into someone who almost kills children. That has done real damage in a hospital room or beside a grave. Handle the connection gently if you make it at all.* “God tested Abraham” can land cruelly on people whose suffering has been described to them as a test. The text does not offer a general theology of suffering as divine examination. Be careful not to extend the scene into a blanket explanation for any congregation member's grief.* Sarah is entirely absent from this chapter. Some Jewish tradition has heard her cry in the silence, and her death in the very next chapter has been linked to this scene. Be honest about her absence rather than papering over it.* The story has been used to bless the harm of family members in the name of religious obedience. Be especially careful that nothing in your sermon could be heard that way — particularly in light of the kinds of misuses we noted last week in Matthew 10.Psalm 13The Psalm (Track One) — How Long?SummaryThis is one of the shortest psalms in the Bible — six verses — and one of the most concentrated. It opens with the question “how long” asked four times in two verses: how long will God forget? how long will God hide? how long must the psalmist bear pain? how long will the enemy be exalted? Then a brief, urgent prayer for God to look and answer. And then, unexpectedly, a turn. “But I trusted in your steadfast love. My heart shall rejoice in your salvation. I will sing to the Lord, because he has dealt bountifully with me.” The lament does not erase itself, but it ends in trust.Key Ideas for Preaching* “How long” appears four times in two verses. There is no embarrassment about the repetition. Where in your congregation are people quietly afraid that their “how long” prayer has gone on too long, and what would it free in them to hear that the Bible knows that prayer by heart?* The turn at the end of the psalm is not a resolution. The problem has not gone away. What has shifted is who the psalmist is remembering. How might this teach your people what to do when their situation has not changed but their grip on God needs steadying?* Read alongside Genesis 22, the psalm gives voice to what Abraham, and perhaps Isaac, and perhaps Sarah could not say out loud. How might pairing the two texts honor the unspoken cry inside the more famous story?Significant Cautions* “I will rejoice in your salvation” can be turned into a command to feel better. The psalmist arrives at that line; he does not start there. Be careful not to use this psalm to shame those who are still living in the “how long” verses.Jeremiah 28:5–9First Reading (Track Two) — The Test of a ProphetSummaryThis is part of a longer scene. Jeremiah has been prophesying that the Babylonian exile will be long — a generation or more. Hananiah, another prophet, has been promising the opposite: that the exile will be brief and that God is about to break the yoke of Babylon quickly. The selected verses give Jeremiah's reply. He says, in effect: I would love for your prophecy to be true. May God do what you say. But the prophets who came before us prophesied war and disaster and pestilence; the prophet who promises peace is recognized as a true prophet only when the peace actually arrives. The test of a true word from God is whether it bears out in time.Key Ideas for Preaching* Jeremiah does not dismiss Hananiah out of hand. He says, in effect, “amen — may the Lord do as you have prophesied.” Then he names the harder truth. What does it look like for your congregation to take seriously the appeal of every comforting message, including the ones that turn out to be false?* Jeremiah's test of a true prophet is whether the word comes to pass. That is a slow test. It does not yield quick certainty. Where in your congregation has the desire for fast answers led people toward voices that sound encouraging but do not bear out?* The bigger backdrop is that the people of God are being asked to live faithfully through a long, hard time — not to expect a quick rescue. What might it mean for your congregation to hear that some of the most pressing questions of faith are about how to live well inside a hard season, not how to escape it?Significant Cautions* This text has been used to demand that anyone with a hopeful word be dismissed as a false prophet. Jeremiah does not say that. He says that some hopeful words turn out to be false. He does not say all of them are.* Be careful with the implication that suffering and hardship are always the more spiritually credible message. That framing has its own pastoral dangers, especially in contexts where genuine deliverance is in fact what God is bringing.Psalm 89:1–4, 15–18The Psalm (Track Two) — Of Your Steadfast Love I Will SingSummaryA hymn celebrating God's steadfast love and faithfulness. The opening verses promise to sing God's praise forever, and remember God's covenant with David — the promise to establish his line. The second set of verses turns to the people: happy are those who know the festal shout, who walk in the light of God's face. Their strength is from God; their joy is in God's name. The lectionary selects only the praise sections of a longer psalm that, by its end, becomes a sustained complaint about whether God has kept the very promises being celebrated here.Key Ideas for Preaching* “I will sing of your steadfast love forever.” The opening commitment is to a long song, not a passing feeling. What does it look like for your congregation's praise to be the kind of thing they intend to keep singing for a long time, regardless of how a given week has gone?* “Happy are the people who know the festal shout.” That suggests there is a kind of joy that has to be learned — practiced, taught, shouted out loud. Where might your people need permission to practice praise rather than wait for it to arrive on its own?* Paired with Jeremiah's hard-eyed realism, this psalm reminds us that honest realism about difficulty and unembarrassed praise are not opposites. Both belong. How might your sermon hold these two together?Significant Cautions* The lectionary's selection omits the long complaint that closes Psalm 89. If you preach the praise alone, be honest with your congregation that this is one voice within a longer, more complicated prayer — not the whole of the psalm.Romans 6:12–23The Epistle — Wages and GiftSummaryPaul picks up where last week left off. The argument has been that baptism unites us with Christ in his death and frees us from the rule of sin. Now Paul presses the practical implications. Do not let sin reign in your bodies. Do not present yourselves to sin as instruments of wrongdoing; present yourselves to God as people alive from the dead. Then he reaches for a metaphor that lands uncomfortably on modern ears: you were once slaves of sin, now you are slaves of righteousness. Paul acknowledges that the metaphor is limited — “I am speaking in human terms,” he says, “because of your natural limitations.” The passage closes with one of his most famous lines: the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.Key Ideas for Preaching* Paul assumes that we are always under some kind of authority — and that the question is not whether we will serve something, but what we will serve. Where in your congregation might it be freeing to hear that the choice is not between independence and submission, but between two very different kinds of belonging?* The “wages of sin is death” line has often been preached as a scare tactic. But Paul sets it next to a contrast: the free gift of God is eternal life. Wages are earned. Gifts are not. What might it shift in your people to hear that what God offers is fundamentally not a paycheck?* Paul says he is speaking in human terms “because of your natural limitations.” He admits openly that the metaphor he is using is imperfect. What does it look like to preach with the same kind of humility — using the words available while admitting that they cannot quite contain what is being said?Significant Cautions* Paul's slavery language is rough. It was uncomfortable in its own century, and it is much more so now, in a world where actual chattel slavery has shaped enormous suffering. Be honest that the metaphor has its limits and has been misused.* “The wages of sin is death” has been wielded as a threat. The structure of the verse actually points the other way — the news, the good news, is the free gift on the other side of the comma.* “Slaves to righteousness” should not be flattened into a demand for moralism. Paul's freedom is freedom from a set of destructive authorities, not freedom into a list of rules.Matthew 10:40–42The Gospel — A Cup of Cold WaterSummaryThis is the close of the long sending discourse, and after the difficult sayings of last week, the tone here is unexpectedly gentle. Jesus speaks of welcome — how those who welcome the disciples welcome him, and how those who welcome him welcome the One who sent him. Then he names the smallest possible kindness: even a cup of cold water given to one of these little ones in the name of a disciple will not lose its reward. The whole sending speech, which began with sober instructions and warnings, closes here on what almost sounds like a warm afterthought — but an afterthought that turns out to carry real weight.Key Ideas for Preaching* The discourse closes not with grandeur but with the smallest possible act of hospitality — a cup of cold water. Where in your congregation has the imagination for “real” ministry crowded out the small kindnesses that Jesus actually names here?* Jesus says that welcoming a disciple is welcoming him. That goes both directions. It promises something to your people when they are welcomed — they carry Christ with them. And it asks something of your people when they are the welcomers. How might this two-way welcome shape your congregation's sense of both being received and receiving?* This is the fourth and final Sunday of the Matthew 10 arc. Three weeks ago, the disciples were sent with empty hands. Two weeks ago, they were warned that the road would be hard. Today, the discourse closes with the promise that the smallest welcome is not lost. How might your sermon let your people feel the shape of the whole arc — and the unexpected tenderness of its close?Significant Cautions* “These little ones” is a tender phrase, but it has sometimes been preached condescendingly, as if the speaker were the welcomer and someone else were the recipient. In this passage, the disciples are the little ones. Be careful which direction your sermon casts the metaphor.* The “reward” language is easy to flatten into transactional thinking — do this small thing and earn that big thing. Jesus is not running a points system. He is saying that nothing offered in his name goes unnoticed.* The cup of cold water has sometimes been used to bless the substitution of small charity for real engagement with the systems that produce thirst in the first place. Both the small act and the larger work matter. Do not let one be used to excuse the absence of the other.Thematic ConnectionsAfter three Sundays of increasingly difficult Gospel readings, the lectionary closes the Matthew 10 arc with three short, gentle verses about welcome. The four-week shape is worth holding together: found, sent, warned, received. The disciples who were called from their tables, then sent out with empty hands, then warned about the cost, are now placed inside a network of hospitality — disciples who carry Christ with them, and households who welcome them as Christ.The Old Testament tracks pull in very different directions, and the preacher's choice matters. Track One brings Genesis 22 alongside the brief Gospel — the agonizing test of Abraham paired with the small kindness of a cup of cold water. The contrast is severe, and the preacher has real work to do to make that pairing serve a congregation rather than overwhelm it. Psalm 13's repeated “how long” gives voice to the silence inside Abraham's obedience.Track Two brings Jeremiah's confrontation with false prophecy — the hard-eyed test of whether a word from God actually bears out — and pairs it with Psalm 89's exuberant praise. The combination invites a congregation to hold honest realism and unembarrassed worship together.Romans is on both tracks and continues to develop the question of what kind of life baptism actually launches. The wages-and-gift contrast at the close of the reading offers a clean line for a sermon on either track.The Gospel itself is short enough that it may not seem to carry an entire sermon, but its closing image — a cup of cold water — is worth a sermon in its own right. After the heaviness of last week, the smallness of this week's instruction is itself the good news. The disciples Jesus has been preparing are not asked to do impossible things; they are asked to receive and to give the smallest kindnesses faithfully — and to trust that those kindnesses are received as if they were given to him. 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

June 21, 2026 Welcome to New Day!  Today's KEY IDEA is: A pathway out of a scarcity mindset and into Kingdom abundance begins when we stop to observe, ponder, and wonder at God's care for His creation. Communication Card: https://www.newdaywi.com/communication-card Online Giving: https://www.continuetogive.com/718973/donation_prompt ONLINE Teaching Sunday | 10am | Facebook Live Website: www.newdaywi.com Instagram: www.instagram.com/newdaywi Facebook: www.facebook.com/newdaywi/

Most music school owners who've tried group classes have walked away thinking the same thing: parents just prefer private lessons. I thought that too. And I was wrong. In today's episode, I dig into why group classes fail at so many schools, and why the answer has almost nothing to do with curriculum. The real issue is something most owners never consider: the difference between a group class and an ensemble. One feels like a compromise. The other changes kids' lives. And once you understand that distinction, everything about how you build your program shifts. Key Ideas in This Episode Why parents don't actually prefer private lessons, they prefer transformation The design flaw that causes most group classes to feel like divided private lessons Why ensemble programs create identity, and why identity is what keeps students enrolledThe student who never missed rehearsal, even though he barely practiced The four things every successful group program creates (and what happens when any one is missing) In This Episode, You'll Learn: Why almost every other children's activity is group-based, and what that tells us about what parents are really buying The specific structural mistake schools make when they add group classes, and the simple mindset shift that fixes it How an ensemble creates a sense of belonging that makes kids genuinely not want to quit Why a student's identity as a musician matters more for retention than their skill level does The four pillars of group programs that actually work: identity, belonging, performance, and pathways What your school would look like if you thought about the next ten years of a student's journey, not just the next semester davesimonsmusic.com

On this Live Greatly podcast episode, Kristel Bauer sits down with Benjamin Todd, co-founder of 80,000 Hours and author of 80,000 HOURS: How to Have a Fulfilling Career That Does Good. Kristel and Benjamin discuss why "follow your passion" may not be the best career advice, what actually contributes to meaningful and fulfilling work, and practical strategies to align your strengths, values, and goals with your career. Benjamin also shares insights on pursuing positive impact, and building a career that supports both success and well-being. Tune in now! Key Takeaways From This Episode: Why "follow your passion" can be misleading career advice The key ingredients of meaningful and fulfilling work How to align your strengths and values with your career The impact of volunteering Tips to pursue success, purpose, and well-being simultaneously How to be a multiplier ABOUT BENJAMIN TODD Ben is the founder of 80,000 Hours, a non-profit that has reached millions of people and helped 3000+ people find careers tackling the world's most pressing problems. He's the author of 80,000 Hours: How to Have a Fulfilling Career That Does Good (Penguin May 2026) and writes about how to prepare for advanced AI on Substack. Dissatisfied with the career advice he received at university, Benjamin began researching the guidance he wished he'd had. Over the next ten years, he grew 80,000 Hours from a student society in Oxford into a non-profit that today reaches 4 million people annually, has over 50 staff, and has raised $30m of funding. It has been covered in the Financial Times, Guardian, TIME, Wall Street Journal and BBC, and was one of the first non-profits to go through Y Combinator, the world's top startup accelerator. 80,000 Hours provides free online research, one-on-one advice, a job board and podcast to help people find more fulfilling and impactful careers. Over 10 million people have read their advice online and over 3,000 have switched to more impactful careers. This includes people who helped to pioneer research into AI safety at organisations like Anthropic, DeepMind, RAND and METR, have taken key roles aiming to prevent a catastrophic pandemic, and have pledged billions of dollars to high-impact charities. As CEO for the organisation's first ten years, Ben led strategy, fundraising, and senior management, building an organisation with average annual staff retention of 95%, while also writing the Career Guide, Key Ideas series and over 100 articles. His TEDx talk has been viewed over 6 million times. Before 80,000 Hours, he was the first undergraduate to intern as an analyst at Orbis Investment Advisory, a $20bn fund. He was the first non-founding member of Giving What We Can, pledging to give 10% of his income to effective charities for life. He has a 1st from Oxford in a Masters of Physics and Philosophy, has published in climate physics, and speaks Chinese, badly. Connect with Benjamin:  Order his book: https://80000hours.org/book/    Website: https://benjamintodd.org/    Linkedin: https://www.linkedin.com/in/benjamin-j-todd/    Instagram: https://www.instagram.com/benbentodd/  About the Host of the Live Greatly podcast, Kristel Bauer: Kristel Bauer is a corporate wellness and performance expert, keynote speaker and TEDx speaker supporting organizations and individuals on their journeys for more happiness and success. She is the award-winning author of Work-Life Tango: Finding Happiness, Harmony, and Peak Performance Wherever You Work (John Murray Business November 19, 2024). With Kristel's healthcare background, she provides data driven actionable strategies to leverage happiness and high-power habits to drive growth mindsets, peak performance, profitability, well-being and a culture of excellence. Kristel's keynotes provide insights to "Live Greatly" while promoting leadership development and team building. Kristel is the creator and host of her global top self-improvement podcast, Live Greatly. She is a contributing writer for Entrepreneur, and she is an influencer in the business and wellness space having been recognized as a Top 10 Social Media Influencer of 2021 in Forbes. As an Integrative Medicine Fellow & Physician Assistant having practiced clinically in Integrative Psychiatry, Kristel has a unique perspective into attaining a mindset for more happiness and success. Kristel has presented to groups from the American Gas Association, Bank of America, bp, Commercial Metals Company, General Mills, Northwestern University, Santander Bank and many more. Kristel's work has been featured in Forbes and she has had multiple TV appearances including NBC News Daily, ABC News Live, FOX Weather, ABC 7 Chicago, WGN Daytime Chicago and more. Kristel lives in the Chicago, IL area and she can be booked for speaking engagements worldwide. To Book Kristel as a speaker for your next event, click here. Website: www.livegreatly.co  Follow Kristel Bauer on: Instagram: @livegreatly_co  LinkedIn: Kristel Bauer Twitter: @livegreatly_co Facebook: @livegreatly.co Youtube: Live Greatly, Kristel Bauer To Watch Kristel Bauer's TEDx talk of Redefining Work/Life Balance in a COVID-19 World click here. Click HERE to check out Kristel's corporate wellness and leadership blog Click HERE to check out Kristel's Travel and Wellness Blog Disclaimer: The contents of this podcast are intended for informational and educational purposes only. Always seek the guidance of your physician for any recommendations specific to you or for any questions regarding your specific health, your sleep patterns changes to diet and exercise, or any medical conditions.  Always consult your physician before starting any supplements or new lifestyle programs. All information, views and statements shared on the Live Greatly podcast are purely the opinions of the authors, and are not medical advice or treatment recommendations.  They have not been evaluated by the food and drug administration.  Opinions of guests are their own and Kristel Bauer & this podcast does not endorse or accept responsibility for statements made by guests.  Neither Kristel Bauer nor this podcast takes responsibility for possible health consequences of a person or persons following the information in this educational content.  Always consult your physician for recommendations specific to you.

This guide covers the readings appointed in the Revised Common Lectionary for the Fourth Sunday after Pentecost (Proper 7), Year A, falling on June 21, 2026. We are well into the green season now — the long, ordinary stretch of Sundays during which the church listens, week by week, to the long witness of Scripture.This Sunday's readings are not gentle. The Gospel continues last week's account of Jesus sending out the Twelve, but where last week was the calling, this week names the cost. Jesus tells the disciples three times not to be afraid, then warns them that the message will divide families, that they will be hated, and that those who try to hold on to their lives will lose them. The Old Testament tracks each offer their own difficult companion. Track One follows Hagar and her son into the wilderness after they are cast out at Sarah's demand — one of the most painful scenes in Genesis. Track Two gives us Jeremiah's famous lament, in which the prophet accuses God of having tricked him into a vocation that has cost him everything. The Epistle, from Romans 6, sets the baptized at the heart of this difficulty: we have died with Christ, and so what could ordinarily destroy us no longer has the final word.This is a Sunday that asks the preacher for both courage and tenderness. The Gospel in particular has been used in some of the most damaging ways in the church's history — to justify family estrangement, to coerce loyalty, to bless suffering that people did not choose. The guide names those misuses plainly in the cautions, because the texts will preach better when their misuses are named than when those misuses are left to lurk.The ReadingsGenesis 21:8–21First Reading (Track One) — Hagar and Ishmael in the WildernessSummaryThe day Isaac is weaned, Abraham throws a great feast. Sarah looks across the celebration and sees Ishmael — the son Hagar bore to Abraham years earlier — and something hardens in her. She tells Abraham to send Hagar and the boy away, so that Ishmael will not inherit alongside Isaac. The text says the matter is very distressing to Abraham, but God tells him to do as Sarah says, with the promise that God will also make a nation of Ishmael. The next morning Abraham sends Hagar out with bread, a skin of water, and the boy. The water runs out in the wilderness. Hagar puts the child under a bush so she will not have to watch him die, and she lifts up her voice and weeps. God hears the boy's voice. An angel speaks to Hagar — do not be afraid, God has heard him where he is. God opens her eyes, and she sees a well that was there all along. The boy grows up in the wilderness and becomes the ancestor of a great nation.Key Ideas for Preaching* The text says God heard the voice of the boy — and the name Ishmael means “God hears.” The story is its own argument: there is no one whose voice God does not hear, including the ones the official story has cast out. Where does your congregation tend to assume that some voices reach God and others do not, and how might Ishmael's name interrupt that assumption?* Hagar does not see the well until God opens her eyes. The water was already there. What might it mean for your people that the help they have been pleading for may already be present, waiting to be seen rather than waiting to be made?* God's promise expands rather than narrows. Isaac receives the promise, and Ishmael will also become a great nation. The text refuses to make this an either/or. Where in your congregation has the assumption taken hold that God's blessing is a finite resource — that someone else's portion must come out of ours?* The story sits uncomfortably with us, and it should. There is real cruelty here, and real grief. What might it look like to preach this scene without rushing toward a moral, letting your people sit with the painful complexity of a family text that does not resolve neatly?Significant Cautions* Hagar's story has been used in the church to claim that one religious people has displaced another — most painfully in claims that Christianity has replaced Judaism, or that the Arab descendants of Ishmael are outside God's care. The text itself refuses this reading. God's blessing extends to both lines.* Sarah's demand and Abraham's quick compliance are easy to moralize — to make Sarah a villain or Abraham a coward. The text is more honest than that. They are real, flawed people inside a real, flawed family system, and the story does not ask us to pick sides among them.* The line that God told Abraham to listen to Sarah has sometimes been used in troubling ways. Read in context, it is God's particular guidance about this particular moment — not a general endorsement of any voice that arrives within a family.* This is a Genesis story that Muslims also hold as sacred — Ishmael is the ancestor of the Arab peoples, and the well in this text is foundational to Islam. Be particularly careful with any language that would imply Christians have an exclusive claim on the material.Hagar and Ishmael in the Desert by Christoffer Wilhelm EckersbergPsalm 86:1–10, 16–17The Psalm (Track One) — Incline Your Ear, O LordSummaryThis is a psalm of supplication from someone in deep need. “Incline your ear, O Lord,” it begins; “I am poor and needy.” The psalmist names God's character — good and forgiving, abounding in steadfast love — and pleads for an answer. The middle of the psalm widens the view: God is unique among all the gods of the nations, the maker of all peoples, the one to whom every people will one day come. The selected verses close with another plea: turn to me, give me strength, save me, show me a sign of your favor.Key Ideas for Preaching* The psalmist names himself “poor and needy” — and names it to God, not hides it. What does it look like for your congregation to bring their actual need to God without first trying to dress it up?* The psalm holds together a private cry and a cosmic vision. In the same breath the psalmist asks God to listen to him and reminds himself that all the nations will one day come and bow down. How might your sermon hold those two together — the intimate and the vast — without flattening either?* The plea is grounded in who God is, not in who the psalmist is. God is good and forgiving, abounding in steadfast love. Where in your congregation has prayer started to feel like throwing words into a void, and how might naming who God is steady that?Significant Cautions* The psalmist asks God to act so that “those who hate me may be put to shame.” That is honest prayer, but it can also become a weapon. Be careful about preaching this verse in a way that licenses contempt for those we disagree with.* “I am devoted to you” can be heard as the psalmist claiming exceptional faithfulness. Read in the context of the whole psalm, it is relationship language, not a boast about merit.Jeremiah 20:7–13First Reading (Track Two) — A Fire Shut Up in My BonesSummaryJeremiah turns to God in something close to anger. You have tricked me, he accuses; you have overpowered me. He has become a laughingstock. Everyone mocks him; his message of judgment has cost him friends and reputation. He has tried to keep silent — but the word of God, he says, is like a fire shut up in his bones, and he cannot hold it in. Even his closest acquaintances are watching for him to stumble. And then, in the middle of the lament, the tone turns. He remembers that God is on his side, that the Lord is with him like a dread warrior. He calls on the assembly to sing to the Lord. The lament does not erase itself, but it ends — for now — in praise.Key Ideas for Preaching* Jeremiah accuses God of trickery and gets away with it. The text does not punish him for the accusation; it preserves it as Scripture. What might it mean for your congregation to hear that even rage toward God can be a faithful prayer?* The word inside Jeremiah is “like a fire shut up in my bones.” He cannot keep it in even when keeping it in would be easier. Where in your congregation is there a truth that needs to come out, and what is it costing your people to hold it in?* The lament ends in praise — not because the problem has been solved, but because Jeremiah remembers who is with him. What does it look like for your people to praise from inside a difficulty that has not yet resolved?Significant Cautions* Jeremiah's lament can be used to suggest that faithful people quickly arrive at peace and praise after suffering. The turn is real in this passage, but it is not automatic, and the rest of Jeremiah's life is not exactly peaceful. Do not rush a lament toward resolution.* “There is something like a burning fire in my bones” has sometimes been used to pressure people into evangelism, as if a faithful Christian must always feel compelled to proclaim. Jeremiah's compulsion is the experience of a particular prophet under particular circumstances, not a universal test of faithfulness.Psalm 69:7–10, (11–15), 16–18The Psalm (Track Two) — A Stranger to My KindredSummaryA lament from someone who has been alienated by their devotion to God. It is for your sake, the psalmist says, that I have borne reproach — I have become a stranger to my kindred. Zeal for God's house has consumed him. He is mocked in the streets; even drunkards make him the subject of their songs. The psalm pleads with God to draw near, to answer, to redeem him from the muck. The selected verses close with an urgent appeal: do not hide your face from me; come near and redeem me.Key Ideas for Preaching* The psalmist's faithfulness has cost him relationships — even with his own family. This pairs powerfully with the Gospel's hard language about division. What does your congregation know about the real cost of taking faith seriously, and how might this psalm give them words for it?* The image of being stuck in the mire, where there is no foothold, is one of the most physical pictures in the psalms. It is not abstract theology; it is what real trouble feels like in the body. How might your sermon let the body of the psalm meet the bodies of your people?* The psalmist does not pretend to be patient. “Do not hide your face from me” is urgent, almost demanding. What might it free in your people to hear that urgent prayer is faithful prayer?Significant Cautions* The psalm has been used to claim a kind of spiritual martyrdom for ordinary discomfort — to dramatize mild inconvenience as suffering for the gospel. The cost the psalmist describes is real. Be careful applying his words to a much smaller scale.* Some verses near these (not included in the reading) contain sharp curses against the psalmist's enemies. The lectionary leaves them out for a reason. If you reach for them, handle them with care.Romans 6:1b–11The Epistle — Buried with Him by BaptismSummaryPaul has just argued in Romans 5 that grace abounds where sin abounds. He hears the objection coming: shall we then sin all the more, so that grace can abound all the more? Absolutely not, he says. And the picture he gives in answer is baptism. To be baptized into Christ is to be baptized into his death — buried with him so that we might also walk into a new kind of life. The old self has been crucified with him. The pull of the old life no longer has the final word. Christ, having been raised, will never die again; death no longer has dominion over him. And so, Paul says, we are to consider ourselves dead to sin and alive to God in Christ Jesus.Key Ideas for Preaching* Paul defines baptism not as a religious rite added on top of a person's life but as a death and a resurrection. The old self has been crucified. The new life is something already begun. How might it shift your congregation's sense of baptism — their own, and any they are about to celebrate — to hear it described in these terms?* “Death no longer has dominion over him” — and so, by extension, over us. This is the same Romans 6 that ties directly to today's Gospel, where Jesus tells the disciples not to fear those who can kill the body. The two readings are saying the same thing in different keys. What changes in your people when the deepest threats lose their final authority?* Paul tells us to “consider ourselves dead to sin and alive to God.” That is not a description of how it feels; it is a posture, a reckoning, a choosing to remember what is true even when experience suggests otherwise. Where in your congregation might this practice of remembering provide more steadiness than trying to feel a particular way?Significant Cautions* “Dead to sin” has sometimes been read as the claim that Christians no longer struggle. Paul is not saying that — he goes on in chapter 7 to describe at length the ongoing struggle. He is describing an orientation, not a finished condition. Say so plainly.* The language of being “crucified with Christ” can be used to romanticize suffering, or to suggest that hardship is the proof of faith. Paul's image is about baptismal identity, not a measuring stick for who is suffering enough.* “Walking in newness of life” can be flattened into self-improvement language. Paul's vision is much larger — a whole new sphere of life in which the powers that used to determine us no longer have the final say.Matthew 10:24–39The Gospel — Do Not Be AfraidSummaryThe sending discourse continues, and Jesus turns to the cost. He warns the disciples that they will be treated as he is treated — if people call the master of the house Beelzebul, his household should expect worse. Three times he tells them not to be afraid. Do not fear those who can kill only the body; fear instead the one who has authority over both body and soul. Do not be afraid: even the sparrows are not forgotten, and you are worth more than many sparrows. Acknowledge me before others, Jesus says, and I will acknowledge you before my Father. And then the hardest verses: do not think I came to bring peace; I came to bring a sword. Loyalty to me will cause division — even within families. Whoever loves family more than me is not worthy of me. Whoever does not take up the cross is not worthy of me. Those who try to hold on to their life will lose it. Those who lose their life for my sake will find it.Key Ideas for Preaching* The phrase “do not be afraid” appears three times in this passage. It is the constant beneath everything else. The hard language about division and loss is held inside that frame. What would it look like for your sermon to make the “do not fear” as loud as the difficult verses around it?* Jesus uses sparrows — the cheapest birds at the market — to make a point about God's attention. Not one of them falls without God noticing; and you are worth more. How might this small, almost throwaway image be exactly the picture your congregation needs of a God whose attention reaches the least-counted parts of their lives?* The “sword” Jesus brings is not his intention but his effect. He is naming a social reality: following him will not be welcome everywhere, even in some families. He is preparing his disciples for that, not endorsing the division. How might your sermon help your people tell the difference between division that follows costly faithfulness and division that follows from cruelty or stubbornness?* “Take up the cross” was, in the first century, the specific image of a condemned prisoner carrying the crossbeam of their execution. It was a death-march image, not a metaphor for ordinary hardship. What is your congregation actually being asked to die to for the sake of Jesus, and how can you name it without trivializing the image?* “Those who lose their life for my sake will find it” is one of the central paradoxes of the Gospels. It is not a license for self-destruction; it is the strange truth that the life that tries to protect itself shrinks, and the life that is given for something larger grows. Where in your people's lives is a small, protected life keeping them from a larger, given one?Significant Cautions* “Do not fear those who kill the body” has sometimes been used to pressure people toward martyrdom or to invalidate ordinary fear. Jesus is not condemning fear; he is steadying people facing genuine threat. Don't use this verse to shame the afraid.* The verse about fearing the one who can destroy both body and soul is genuinely difficult, and many faithful readers have understood the subject of that verse differently. Be cautious about turning it into a casual threat. The weight of the passage is not on the warning; it is on the comfort that immediately follows.* “I came not to bring peace but a sword” has been used in some of the most damaging ways imaginable — to justify religious violence, to bless the cutting off of LGBTQ+ family members, and to license abusive religious leaders demanding total loyalty. Be especially clear: Jesus is naming a social effect, not endorsing harm to anyone.* “Whoever loves father or mother more than me is not worthy of me” has been weaponized by spiritually abusive systems to demand that members cut off family. The wider witness of Scripture — including Jesus' own care for his mother from the cross, and the command to honor parents — flatly contradicts that use.* “Take up the cross” should not be applied to suffering that people did not freely choose — illness, abuse, poverty, grief. Such suffering is not their cross to bear, and calling it that has been used to silence people who needed to be heard.* “Lose your life to find it” should never be used to validate self-harm, the staying in dangerous situations, or the spending of oneself in service of leaders or institutions that demand it. Jesus is talking about the freedom of the gospel, not about self-destruction.Thematic ConnectionsBoth tracks open onto the same difficult Gospel, and both offer it different company.Track One brings Hagar's wilderness story. A woman and her son have been cast out — by the official story, by the family that should have held them. The water runs out. The mother cannot bear to watch the child die. And God hears. The story does not solve what Sarah has done; it does not undo the cruelty. But it insists that no voice is unheard, no person is forgotten, and that the help God provides may already be present, waiting to be seen. Paired with the Gospel's “do not fear” and the sparrow image, the message is the same in two keys: God's attention reaches the ones the world has overlooked.Track Two brings Jeremiah's lament and Psalm 69's cry of alienation. Both texts give voice to the cost of faithfulness — the rejection, the social isolation, the impossibility of keeping silent. Read alongside the Gospel, they put words in the mouths of disciples for whom following has cost something. The whole day, on this track, gives a congregation permission to be honest about how hard faithfulness has been, and a promise that the honesty is itself a form of prayer.Romans 6 anchors both tracks in baptismal identity. Whatever the world's hostility can do, the worst of it has already lost its dominion. Christ has gone down into death and come back out the other side, and the baptized have gone with him.The Gospel is the natural preaching center either way, and it asks particular courage from the preacher. These texts have been weaponized; the cautions in this guide are not theoretical. But the heart of the passage is the threefold “do not be afraid” and the small, almost tossed-off promise about the sparrows. A sermon that lets those quieter verses set the temperature, while taking the harder verses seriously and naming their misuses plainly, will land more honestly than one that either avoids the difficulty or leans into it as something to admire.For preachers following the recent series: this is the third Sunday in the Matthew 10 arc. Two weeks ago, Jesus called Matthew from his table. Last week, he sent the twelve out with empty hands and the compassion of the Lord of the harvest. This week, he is honest with them about what the sending will cost. The shape is now complete: found, sent, warned. Next week, the lectionary begins to move into the parables of the kingdom. 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

June 14, 2026 Welcome to New Day!  Today's KEY IDEA is: God speaks order into chaos and fills emptiness with life. Our calling is to cultivate His creation, not un-create it. Communication Card: https://www.newdaywi.com/communication-card Online Giving: https://www.continuetogive.com/718973/donation_prompt ONLINE Teaching Sunday | 10am | Facebook Live Website: www.newdaywi.com Instagram: www.instagram.com/newdaywi Facebook: www.facebook.com/newdaywi/

Hoo, boy… it's great to be back in the saddle at my computer and in front of the microphone! I greatly enjoyed a short break to visit my family in New York, and I appreciate you all sticking with it while the audio has taken a break. I hope the printed materials continued to be helpful. * * * * * * * * * * * * * * *This guide covers the readings appointed in the Revised Common Lectionary for the Third Sunday after Pentecost (Proper 6), Year A, falling on June 14, 2026. The great festivals of Easter and Pentecost are behind us, and the church now settles into what has been variously called Ordinary Time, the Season after Pentecost, or simply the long stretch of green Sundays that runs all the way to Advent. The lectionary now walks through stories and letters in a more sustained way — not building toward a particular feast but simply listening, week by week, to the long witness of Scripture.This Sunday offers two parallel Old Testament tracks. Track One (semi-continuous) follows the great stories of Israel in order, picking up this week with Abraham and Sarah and the visitors at Mamre. Track Two (complementary) chooses an Old Testament text that lines up thematically with the Gospel — this week, the giving of the covenant at Sinai, where God names Israel a kingdom of priests. Either track will preach. Most congregations pick a track at the beginning of the season and stay with it; this guide treats both fully and lets the preacher choose.The Epistle and Gospel are the same for both tracks: Romans 5 on hope formed in suffering, and Matthew's account of Jesus sending out the Twelve. One quiet continuity is worth noticing as you prepare. Matthew the tax collector, called from his table just last week, appears in today's Gospel in the list of the twelve apostles being sent out. The lectionary is showing us how quickly being found becomes being sent.Matthew the tax collector, called from his table just last week, appears in today's Gospel in the list of the twelve apostles being sent out. The lectionary is showing us how quickly being found becomes being sent.The ReadingsGenesis 18:1–15, (21:1–7)First Reading (Track One) — Sarah LaughsSummaryThree travelers arrive at Abraham's tent in the heat of the day, and Abraham — without yet knowing who they are — hurries to offer extravagant hospitality. Over the meal, one of them announces that Sarah will have a son within the year. Sarah is listening from inside the tent and laughs to herself, silently, as she thinks, at the idea that two old people could still have a child. The visitor knows. He calls out the laugh and asks the question on which the whole story turns: is anything too wonderful for the Lord? Sarah, frightened, denies laughing. He simply says: Oh yes, you did. The optional ending of the reading carries the story forward — the promise comes true, Sarah gives birth, and they name the child Isaac, which means “he laughs.” The laughter that began in skepticism comes back as joy.Key Ideas for Preaching1. Abraham welcomes strangers and ends up hosting God. He does not know who they are when he runs to greet them — he simply treats them like honored guests. What does it look like for your congregation to extend that kind of hospitality to people whose importance they have not yet discovered?2. Sarah's laughter is honest. After twenty-five years of waiting on a promise that never came, she is not pretending anymore. What does it look like to give your people permission to bring their honest doubt to God without dressing it up as faith?3. The question at the heart of the story — is anything too wonderful for the Lord? — is not about whether God can do tricks. It is about whether we still credit God with the capacity to surprise us. Where has your congregation quietly written something off as impossible — about themselves, about each other, about the world — that this text suggests they should hold more loosely?4. If you include the verses from chapter 21, Isaac's name carries the whole arc: “he laughs.” The laughter that began in disbelief comes back as the laughter of joy. What would it mean for your people to trust that God can turn the laughter of skepticism into the laughter of celebration — and that both kinds of laughter can be holy?Significant Cautions• Sarah's laughter is sometimes preached as a failure of faith, with Sarah cast as a cautionary example. The text is gentler than that. She is honest, and God is honest back. Be careful not to turn the scene into a morality lesson about doubt.• The three visitors have been used in some traditions as a kind of preview of the Trinity. The text itself does not make that claim, and forcing it on the passage tends to distract from what is actually happening. Better to let the strangeness of the scene be what it is.• The promise of a child in old age can land hard on people who have prayed for a child and not received one. Be careful not to suggest that those who do not get the miracle are short on faith.Psalm 116:1–2, 12–19The Psalm (Track One) — What Shall I Return to the Lord?SummaryThis is a psalm of thanksgiving from someone who has been heard. The opening lines tell us why the psalmist loves God: because God listened. The middle section asks the question every grateful person eventually asks — what can I possibly give back? The answer turns out not to be a material payment at all. It is to lift the cup of salvation, to call on God's name, to keep the vows made in the day of trouble — and to do all of this publicly, in the presence of all God's people.Key Ideas for Preaching1. The psalmist's love for God begins with being heard. That is a much smaller and more reachable claim than it sounds. What might it do for your congregation to hear that the path to loving God can begin with something as simple as the conviction that God is paying attention?2. The question “what shall I return to the Lord?” is asked by someone overflowing with gratitude, not by someone calculating a debt. Where in your congregation has gratitude turned into obligation rather than response, and how might this psalm soften that?3. The thanksgiving is offered in the presence of all God's people — public, witnessed, communal, not a private feeling kept to oneself. What would it look like to give your people room to name out loud where God has met them?Significant Cautions• “Precious in the sight of the Lord is the death of his faithful ones” can sound to a grieving person as if their loved one's death is being called a treasure. The line means that God watches over the lives and deaths of God's people with care — not that death itself is a good thing. Handle it tenderly.• “I love the Lord, because he has heard my voice” can be heard painfully by someone whose prayers have not been answered the way they wanted. Make room in the sermon for them as well.Exodus 19:2–8aFirst Reading (Track Two) — A Kingdom of PriestsSummaryThe Israelites have just come out of Egypt and are camped at the foot of Mount Sinai. Moses climbs the mountain, and God speaks to him with a word for the people. God begins by reminding them of what they have already seen — how God carried them out of slavery on eagles' wings — and then names what they are about to become: if they keep the covenant, they will be God's treasured possession out of all the peoples of the earth, a kingdom of priests, a holy nation. Moses brings the message back, and the people answer in a single voice: everything the Lord has said, we will do.Key Ideas for Preaching1. God's word to Israel begins with what God has already done. The covenant is offered to people God has already rescued, not to people who have earned it. Where does your congregation still imagine that their relationship with God starts with their performance rather than with God's prior love?2. A kingdom of priests is a people whose whole life points others toward God. This is not a job for clergy or for a few specially gifted members — it is the identity of the whole community. What does it look like for your people to take seriously that their ordinary lives are meant to be priestly?3. The people's “we will do” comes very quickly. They will, of course, fail to keep it almost immediately. What does it mean to preach this scene knowing both that the commitment is sincere and that it will not hold — and that God enters the covenant anyway?Significant Cautions• “Treasured possession” has been used to claim that one group has been chosen over and against others — including, in tragic stretches of Christian history, to argue that the church has replaced Israel as the chosen people. That is a misreading. Be careful with the language of being chosen so that it does not slide into superiority.• The image of being carried on eagles' wings is beautiful but can be turned into the promise that God always rescues the faithful from hardship. The Exodus story itself does not promise that. Hold the image tenderly for people whose deliverance is still long in coming.Psalm 100The Psalm (Track Two) — The Sheep of His PastureSummaryThe whole psalm is one sustained call to worship — seven imperatives stacked into five short verses. The reason runs through every line: God made us, we belong to God, God is good, God's steadfast love endures forever. It is among the shortest and best-loved psalms in the Bible, often used to open worship.Key Ideas for Preaching1. The psalm is almost all imperatives — commands to worship. Worship here is not a feeling the worshiper has to manufacture; it is something the people are invited to do, and the doing tends to come first. Where might your congregation be waiting to feel ready to worship rather than simply showing up to do it?2. The reason for worship in the psalm is not the worshiper's circumstances but God's character — that God made us, that we belong to God, that God's love endures. What would change if your congregation grounded its praise in who God is rather than in how the week has gone?3. This psalm pairs naturally with the Exodus reading. The people God is forming into a kingdom of priests are the same people the psalm calls to enter God's gates with thanksgiving. The identity and the practice belong together. What might it look like for your congregation to feel both at once?Significant Cautions• The command to “make a joyful noise” has sometimes been turned into the requirement that worship always be exuberant and loud. Joy in worship comes in many keys — including quiet ones. Be careful not to make joyful noise the same as loud noise.• A psalm of pure praise can leave out people who are grieving or hurting, who cannot easily summon gladness. The psalm is one voice in a larger book that also makes ample room for lament. Not every Sunday is Psalm 100 weather, and saying so honestly can be a kindness.Romans 5:1–8The Epistle — Hope That Does Not DisappointSummaryPaul opens this chapter with one of his great summary statements: now that we have been put right with God by trust, we have peace with God through Jesus Christ. From there he describes the strange logic of Christian hope. We can even hold our heads up in suffering, he says, because suffering forms endurance, endurance forms character, and character forms hope — a hope that does not let us down, because God's love has been poured into our hearts by the Holy Spirit. Then he gives the ground for it all: Christ did not wait for us to deserve him. He died for us while we were still weak, still sinners, with no claim on him at all.Key Ideas for Preaching1. The chain Paul builds — suffering, endurance, character, hope — describes what suffering can do, not what it always does. Paul is not telling sufferers that their pain is a tool God is using on them; he is telling people who are already enduring something hard that the road they are walking has been walked before, and it leads somewhere. Where does your congregation need to hear that distinction made plainly?2. The hope Paul describes is not optimism. Optimism depends on circumstances; this hope is poured in from outside — the love of God by the Spirit. How might it help your people to be told that they do not have to manufacture their own hope?3. Christ died for us, Paul says, while we were still sinners — before any of us had cleaned ourselves up to qualify. Where does your congregation still secretly believe that God will love them more once they have improved, and what would change if they let that go?Significant Cautions• “Suffering produces endurance” has been used to silence people whose suffering is real and unjust — to tell them they should be grateful for what their pain is doing to them. That is a cruel misuse. Paul is not blessing suffering; he is comforting people in it. Say so plainly.• “Justified by faith” can be flattened into the idea that what saves us is the strength of our own believing — as if faith were a new thing to achieve. The weight here is on the trustworthiness of God, not the size of our trust. Keep the emphasis where Paul puts it.• Paul's contrast between sinners and the righteous has sometimes been used to draw lines around who counts as truly bad and who counts as basically good. The whole point of the passage is that none of us was on the right side of that line, and Christ came anyway.Matthew 9:35–10:8, (9–23)The Gospel — The Compassion and the SendingSummaryJesus has been moving through the towns of Galilee, teaching and healing, and when he looks at the crowds something gives way in him. They are exhausted, he says — harassed and helpless, like sheep without a shepherd. From that compassion comes the saying about a plentiful harvest and too few laborers, and then the response: Jesus summons twelve of his disciples, names them one by one, gives them authority, and sends them out. The instructions are striking. Stay with Israel for now. Take nothing — no money, no extra clothing, no traveling kit. Whatever you have received, give freely. In the verses that follow, the warning grows sober: you will be sent like sheep among wolves, you will be hated, you will need to endure. The mission is real, and so is the cost, and Jesus hides neither. Talk about some straight talk!Key Ideas for Preaching1. The mission begins in Jesus' compassion. Before there is a strategy or a sending, there is a look at the crowds and the sense that they are sheep without a shepherd. What does it look like for your congregation's own sense of mission to begin in compassion rather than in obligation or ambition?2. Among the twelve named and sent is Matthew the tax collector — the very man called from his table in last week's Gospel. The lectionary is showing us how quickly being found becomes being sent. Where in your congregation are people waiting to feel qualified before they are willing to be sent, and what would change if they took Matthew's story seriously about themselves?3. The travel instructions are notable for everything they leave out. No money, no bag, no extra clothes. The mission is meant to be carried out in a posture of vulnerability and dependence on those who receive them. What does it look like for your congregation to do mission in a way that does not arrive with all the answers and all the resources — but with empty hands?4. “You received without payment; give without payment.” The freedom of what has been given is meant to set the temperature of how it is given. Where in your congregation has ministry quietly become a transaction, and how might Jesus' instruction reset it?5. The harder verses about persecution are not meant to glamorize suffering. They are meant to be honest with disciples about what the road can cost. How might your sermon prepare your people for the real costs of faithful witness without making them dramatic about minor inconveniences?Significant Cautions• “The harvest is plentiful” has been used to fuel a kind of urgent recruitment that pressures and manipulates. The compassion of Jesus comes first; the harvest language is meant to motivate prayer (“ask the Lord of the harvest”), not panic.• The instruction to “go nowhere among the Gentiles” is specific to this moment in Jesus' ministry. By the end of Matthew's Gospel, the disciples will be sent to all nations. Be careful not to use this verse to argue for any kind of restriction or favoritism today.• “Shake the dust from your feet” has been used to justify cutting off relationships with people who do not respond the way we want. Read in context, it is permission to keep moving without resentment, not a license for contempt.• The persecution verses — brother betraying brother, being hated because of his name — have been pressed into service to dramatize any modern opposition to a religious agenda as fulfillment of prophecy. Be cautious. Jesus is preparing disciples for a specific kind of cost; he is not handing his followers a script for grievance.• “The one who endures to the end will be saved” can land cruelly on people who are exhausted. The verse is encouragement for the road, not a warning that those who burn out are lost.• The naming of twelve men has been used to argue that leadership belongs to a particular kind of person. The wider New Testament — including Mary Magdalene as the first witness of the resurrection, Lydia, Phoebe, Priscilla, and many others — tells a much fuller story about who is sent.Thematic ConnectionsDepending on which track you follow, the day takes one of two shapes — and both lead naturally toward the same Gospel.On the first track, the day is about God's faithfulness to people whose circumstances make the promise look ridiculous. Abraham and Sarah are old, and Sarah laughs. Psalm 116 gives the voice of someone delivered and overflowing with gratitude. Romans 5 grounds hope not in our endurance but in the love of God poured into us. And the Gospel sends an unlikely set of workers — Matthew the tax collector among them — out into a harvest that needs them. The thread is the stubborn, surprising reliability of God when the human side of the equation looks impossible.On the second track, the day is about identity and mission. Exodus names Israel as a kingdom of priests; Psalm 100 calls the whole earth to worship the God who has made and gathered them; Romans grounds the believer in the love of God; and the Gospel sends the disciples out as the very priestly people God has been forming all along. The thread is the long, patient work of God shaping a people who exist for the sake of the world.The Gospel is the natural preaching center either way. Jesus' compassion and the sending of the Twelve gather both threads — God's faithfulness across generations and the formation of a people who are sent. * If you are on Track One, Romans pairs with Genesis to insist that the church's hope is grounded in God's character, not in our circumstances. * If you are on Track Two, Exodus and Psalm 100 prepare the congregation to hear today's sending as the latest chapter in God's long pattern of making a priestly people. * The psalms work best as sung or spoken responses; either one offers a line worth carrying into the sermon — “what shall I return to the Lord?” or “we are God's people, and the sheep of God's pasture.”If you haven't already, be sure to check out “The Thursday Sermon” (which actually comes out on Wednesday each week) as an example of how these preaching insights can be used. There are also additional “Liturgical Resources” for each week that you are WELCOMED and ENCOURAGED to use in your worship services. Acknowledgment to “Lectionary.pro” will be greatly appreciated. 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

June 7, 2026 Welcome to New Day!  Today's KEY IDEA is: The healthiest pursuit of understanding leads us to greater awe and wonder in God. Communication Card: https://www.newdaywi.com/communication-card Online Giving: https://www.continuetogive.com/718973/donation_prompt ONLINE Teaching Sunday | 10am | Facebook Live Website: www.newdaywi.com Instagram: www.instagram.com/newdaywi Facebook: www.facebook.com/newdaywi/

This guide covers the readings appointed in the Revised Common Lectionary for the Day of Pentecost, Year A, falling on May 24, 2026. Pentecost is the fiftieth day of the Easter season — the Sunday on which the church remembers the coming of the Holy Spirit. The lectionary offers several choices at three of the four reading positions this day, which can be confusing. The note below explains the options, and this guide covers all of them.A note on the options (just so you'll know): The lectionary for Pentecost offers these choices. (1) First Reading: Acts 2:1–21 or Numbers 11:24–30. (2) Epistle: 1 Corinthians 12:3b–13 or Acts 2:1–21 (Acts moves to the epistle slot when Numbers is used as the first reading, so Acts is read either way). (3) Gospel: John 20:19–23 or John 7:37–39. The Psalm (104:24–34, 35b) has no alternative. Most congregations will use Acts 2 as the first reading; this guide treats Acts 2 as primary and gives full coverage to all the alternatives.The ReadingsActs 2:1–21First Reading (Primary Option) — The Day of PentecostSummaryOn the day of Pentecost, the followers of Jesus are gathered together when the Spirit arrives with the sound of rushing wind and what looks like fire resting on each of them. They begin speaking in languages other than their own. A crowd gathers — devout Jewish pilgrims in Jerusalem for the festival from many different countries — and to their astonishment each person hears the disciples speaking in their own native language. Some are amazed; others mock the disciples as drunk. Peter stands up and addresses them, explaining that what they are seeing is the fulfillment of the prophet Joel's promise: in the last days God will pour out the Spirit on every kind of person, crossing the usual lines of age, gender, and social status, and everyone who calls on the name of the Lord will be saved.Pentecost by Kseniya LaptevaKey Ideas for Preaching1. The miracle at Pentecost is, very specifically, a miracle of communication across difference. The disciples do not all speak one universal language that everyone somehow understands. They speak many languages — the actual languages of the people standing in the crowd. The Spirit does not erase cultural and linguistic differences; it crosses them. What might it look like for your congregation to take this seriously? Real welcome is not everyone becoming the same. It is everyone being met in their own voice.2. Peter's quotation from the prophet Joel insists that the Spirit is poured out on everyone: sons and daughters, young and old, those at the top of the social order and those at the bottom. Every line that might limit who has access to God is named and crossed. Which of those lines does your congregation still tend to observe, even without meaning to? Where might the Spirit be inviting you to cross one?3. The crowd's first reaction is mockery. When the Spirit moves, it sometimes produces confusion and ridicule before it produces understanding. That is worth naming honestly for a congregation that might expect a movement of God to look tidy. What if your people's discomfort with something new is not a sign that God is absent, but a sign that something is actually happening?4. The text begins by saying the disciples were all together in one place. That gathering is named as the setting in which the Spirit arrives. The Spirit is not poured out on scattered individuals here — it comes upon a gathered community. What does this say about why it still matters to show up, to be present together, in a culture that often treats faith as a private matter?Significant Cautions• Pentecost is sometimes called the birthday of the church. That phrase can give the impression that God was not at work among people before this moment, or that the Jewish community from which the church grew has somehow been left behind. Neither is true. Peter grounds the whole event in Jewish prophecy. The church does not replace something old; it grows out of it.• The mockers in the crowd are easy to dismiss as villains or to use as a foil for the faithful. But they are not really villains — they are genuinely confused by something they have never seen before. Be careful about setting up a sharp us-versus-them dynamic between the believers and the skeptics.• The promise that everyone who calls on the Lord will be saved is a quotation Peter draws from Joel and applies to this specific moment. Be careful about lifting it out of the story and turning it into a simple formula that ignores the communal witness and the changed lives that surround it in the rest of Acts.Numbers 11:24–30First Reading (Alternative Option) — The Spirit Shared with the EldersSummaryMoses, worn down by the burden of leading Israel through the wilderness, has cried out to God for help. God tells him to gather seventy elders at the tent of meeting and shares some of the spirit resting on Moses with them, and they begin to prophesy — though only this one time. Two of the elders, Eldad and Medad, had stayed back in the camp rather than coming to the tent, and the spirit comes upon them there too. Joshua, Moses's assistant, is disturbed and asks Moses to stop them. Moses refuses, saying he wishes all of God's people were prophets and that God would put the Spirit on every one of them.Key Ideas for Preaching1. Moses's wish — that all the Lord's people would be prophets — is exactly what Pentecost finally delivers. If you are preaching both this text and Acts 2, you can draw that line clearly. What Moses longed for, the Spirit at Pentecost gives. The Spirit is no longer reserved for a few special leaders. What might change in your congregation if people actually believed that the Spirit had been given to all of them, not just to the clergy?2. Eldad and Medad receive the Spirit out in the camp, away from the official gathering, without having done the expected thing of showing up at the tent. The Spirit moves where it wants. Joshua wants to stop them; Moses refuses. Where in your congregation, or your community, is the Spirit clearly at work in places or people you would not have predicted? Are you paying attention, or are you trying to call them back to the tent?3. Moses's response to Joshua shows a kind of leadership that is not threatened by other people receiving what he has. He does not protect his role; he gladly shares it. Many leaders in church and elsewhere quietly fear that empowering other people will diminish them. What would it look like to lead the way Moses leads here?Significant Cautions• The seventy elders prophesy this one time and never again. It is a moment, not an ongoing gift. Be careful about treating Moses's story as a straight preview of Pentecost in a way that flattens out the genuine newness of what happens in Acts. The connection is real and worth drawing; the two events are not identical.• Joshua is not condemned for wanting to stop Eldad and Medad — he is acting out of loyalty to Moses. Be gentle in using him as a negative example. The instinct to protect structures and proper channels is not always wrong. It is just sometimes misapplied.Psalm 104:24–34, 35bThe Psalm — The Spirit That Renews the Face of the EarthSummaryThis part of the great creation psalm marvels at how varied and abundant God's creation is. Every living thing — from the countless creatures of the vast sea to all the rest — looks to God for food and receives what it needs in its time. When God withdraws, creatures are troubled; when God takes back their breath, they die and return to dust. But when God sends out the divine Spirit — the same word that means breath or wind — they are created again, and the face of the earth is made new. The psalm closes with a vow to sing to God for as long as the singer has life, and a prayer that God will be pleased with the song.Key Ideas for Preaching1. The word for Spirit in this psalm is the same word for breath and wind (ruach )— the same creative power that hovered over the waters at the beginning of Genesis. On Pentecost, this image reaches back across the whole Bible and grounds the coming of the Spirit in something much older than the upper room in Jerusalem. The breath of God has been animating creation from the beginning. (Genesis 1:2) What does it do for your congregation to hear that the Spirit who came at Pentecost is the same Spirit who breathed life into the first creatures?2. The line about God sending out the Spirit so that creatures are created and the face of the earth is renewed is one of the most hopeful sentences in the whole Bible. Renewal is what the Spirit does. How might this widen the frame of your Pentecost sermon beyond the church alone? The Spirit who renewed the earth is the same Spirit poured out on the disciples.3. The mood of the psalm is wonder — delight at what God has made. Could Pentecost be an occasion not just to explain the Spirit but to invite your congregation into that same posture: paying attention, giving thanks, being astonished at what God is doing?Significant Cautions• The psalm describes creatures dying when God withdraws breath. It is part of the rhythm of creation in the psalm, but it can land hard in a congregation where someone is grieving. Be careful not to use this image casually in a way that suggests God has withdrawn from a person's loved one.• The poetry of the psalm is expansive and imaginative. Resist the urge to flatten it into a proof text for a particular view of how creation happened or how it works scientifically. The purpose of the psalm is praise, not explanation.1 Corinthians 12:3b–13The Epistle (Primary Option) — Many Gifts, One SpiritSummaryPaul is writing to a church in Corinth that has been arguing about spiritual gifts — specifically, about who has the more impressive ones. He begins with a basic test of authenticity: only the Holy Spirit enables someone to say Jesus is Lord. Then he describes the wide variety of gifts in the church — wisdom, knowledge, faith, healing, miraculous works, prophecy, discernment, tongues, interpretation — insisting that all of them come from one and the same Spirit, who distributes them as the Spirit chooses, and all are given for the good of the whole community. Paul closes with the image of the body: just as a body is one but has many parts, so it is with Christ. We were all baptized by one Spirit into one body — Jews and Greeks, enslaved and free — and we all share in the one Spirit.Key Ideas for Preaching1. The gifts Paul lists are not awards for spiritual achievement. They are given by the Spirit, however the Spirit chooses, and they are given for the benefit of the whole community rather than the prestige of the recipient. This cuts both ways. It speaks to the person who quietly believes their gift makes them important. It also speaks to the person who quietly believes they have no gift at all. Neither of those positions matches the text. What might happen if your congregation actually believed that every person in the room had been given something for the good of everyone else?2. The body image at the end of the passage looks simple but carries real weight. Every part of the body is needed. No part can opt out, and no part can claim to be more important than another. What does the body of your congregation actually look like? Which members get treated as more important? Which members feel like they barely belong? What would change if everyone took Paul at his word here?3. Paul is not writing a peaceful, theoretical description of an ideal community. He is writing pastoral correction to a real church that is fighting about exactly this issue. That makes the passage more useful, not less. Where is your congregation tempted to rank one another — by gift, by giving, by visibility, by status — and what would Paul have to say about it?4. The last line of the passage says that the unity Paul is describing is already a reality. It happened in baptism. The congregation is not being asked to build unity from scratch; it is being asked to live into something that has already been given. How does it change the way you preach about unity when you stop treating it as a goal and start treating it as a gift to be received?Significant Cautions• Lists of spiritual gifts have sometimes been used to rank Christians, or to claim that one particular gift — often speaking in tongues — is the real sign that the Spirit is present. Paul's whole argument here runs against that use. The Spirit gives whatever the Spirit chooses to give. No person and no group gets to decide which gifts count the most.• Paul mentions the categories of “enslaved or free” alongside Jews and Greeks. He does not, in this letter, challenge slavery as an institution. Be honest about that. The image of being one body in Christ did not, on its own, end the social and economic injustices of the ancient world. Speaking of unity in Christ should not be used to suggest that hard questions of justice take care of themselves.• The unity Paul describes is not uniformity. The whole point of the body image is that the body has many different parts that do different things. Be careful not to use the language of one body to pressure a diverse congregation into one cultural or stylistic expression of worship.John 20:19–23The Gospel (Primary Option) — Peace and the Breath of the SpiritSummaryOn the evening of the first Easter Sunday, the disciples are huddled together behind locked doors because they are afraid. Jesus comes and stands among them and says, peace be with you. He shows them the wounds in his hands and his side, and they are overjoyed. He says it a second time: peace be with you. As the Father has sent me, so I am sending you. Then he breathes on them and tells them to receive the Holy Spirit. If they forgive anyone's sins, those sins are forgiven; if they hold them against someone, the sins remain.Key Ideas for Preaching1. Jesus breathes on the disciples and gives them the Spirit. The image deliberately echoes the moment in Genesis when God breathed life into the first human being. This is presented as a kind of new creation. How might it shift the meaning of Pentecost for your congregation to see it as part of God's long pattern of creating and renewing life, rather than as an isolated, one-time event?2. In John's telling, the Spirit is given on Easter evening — not fifty days later. That is a different account than the one in Acts 2. Rather than smoothing over the difference, what would it look like to be honest with your congregation that the two accounts are doing different theological work? John ties the Spirit directly to the resurrection. Acts ties it to the Jewish festival of Pentecost. Both are saying something true about who the Spirit is.3. The commission and the gift come together. As the Father has sent me, Jesus says, so I am sending you — and then he gives them the Spirit. The Spirit is not given for a private spiritual experience. It is given for a sending. What does it mean for your congregation to receive a gift that, from its very first moment, is pointed outward?4. Jesus places in the hands of this community the responsibility of forgiving sins, of releasing one another from what binds. This has caused real argument in the church about authority. But at the very least, what would it look like for your congregation to take seriously the practice of concrete, embodied forgiveness — not as an abstract idea but as something this community is actually called to do?Significant Cautions• The difference between John's account and Acts is real. John puts the Spirit on Easter evening, and Acts puts it fifty days later at Pentecost. Resist the temptation to harmonize them or explain the difference away. Sermons that name the difference honestly tend to land better than sermons that pretend it is not there.• Jesus says that if the disciples retain sins, those sins are retained. Throughout history, this line has been used to justify exclusion, punishment, and harsh church discipline. Be clear that the main direction of what Jesus says here is toward forgiveness — the releasing of what binds people — not toward the exercise of power over those who are kept out.• The locked doors and the fear of the disciples can be used to make the post-Easter community look like a failure. But these are still the people Jesus comes to and the people he sends. Their fear is the starting point of the story, not the verdict on them. Take care not to shame your congregation's own fear when you preach this scene.John 7:37–39The Gospel (Alternative Option) — Rivers of Living WaterSummaryOn the last and most important day of the Festival of Tabernacles, Jesus stands up in the temple courts and cries out, inviting anyone who is thirsty to come to him and drink. Whoever believes in him, he says, will have rivers of living water flowing from within. John then adds a note explaining that Jesus was speaking about the Spirit, who would be given to believers later — after Jesus had been glorified.Key Ideas for Preaching1. The image of rivers of living water flowing from inside a person is one of the most vivid pictures of the Spirit in any of the Gospels. It is not a trickle. It is not a reservoir you fill up once. It is an ongoing, outward flow. The Spirit is not given to be stored. What would it look like for your congregation to think of the Spirit not as something they have, but as something that flows through them on its way to someone else?2. Jesus makes this announcement on the last day of the Festival of Tabernacles, when water was being poured out as a ritual prayer for rain. The crowd would have felt the weight of the image right away. Could your congregation feel what it means to be genuinely thirsty — not mildly curious about God, but actually in need?3. John explains in a brief note that the Spirit had not yet been given because Jesus had not yet been glorified. The coming of the Spirit is tied directly to the cross and the resurrection. How does it deepen a Pentecost sermon to remind the congregation that the Spirit they celebrate today comes as the fruit of what happened at Easter?Significant Cautions• The phrase about living water flowing from within can sound as though the Spirit is essentially a private inner experience of abundance. But the setting here is a public festival, and Jesus is shouting in the middle of a crowd. The water flows outward, not just inward. Be careful with a reading that turns this into a purely personal experience.• Jesus says the scripture has said something about rivers of living water, but no single passage in the Hebrew Bible is a clear match. Different scholars suggest different texts. Avoid confidently pointing to one specific passage as the source without acknowledging that no one is sure.Thematic ConnectionsEvery text appointed for Pentecost points toward the same central claim: the Spirit of God is now given freely, widely, and without the restrictions that once limited who could receive it. * In Acts, the Spirit crosses every linguistic and cultural line in Jerusalem. * In Numbers, it escapes the official gathering and finds two men out in the camp. * In Psalm 104, it is the breath that renews the whole face of the earth. * In 1 Corinthians, it distributes gifts to every member of the body for the good of the whole community. * In John, it is given on Easter evening to a group of frightened disciples and turns them into a sent people — or it is the living water that flows outward from whoever believes.Acts 2 is the natural center for Pentecost preaching. It is the story the day is built around, and its images of wind and fire and languages are difficult to displace. But 1 Corinthians 12 offers a strong complementary angle for congregations that need to hear about the practical, community-shaping work of the Spirit rather than just its dramatic arrival. And for congregations that preached Acts 2 last year and want something different, either John 7:37–39 or John 20:19–23 opens a distinctive door. The psalm works best in worship as a spoken or sung response rather than as the main preaching text, though its image of the Spirit renewing the face of the earth is worth a sentence or two in almost any Pentecost sermon. 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

May 17, 2026 Welcome to New Day!  Today's KEY IDEA is: God uses our daily tasks to draw us closer to Him, not just to get things done.   Communication Card: https://www.newdaywi.com/communication-card Online Giving: https://www.continuetogive.com/718973/donation_prompt ONLINE Teaching Sunday | 10am | Facebook Live Website: www.newdaywi.com Instagram: www.instagram.com/newdaywi Facebook: www.facebook.com/newdaywi/

IntroductionThis guide covers the four Revised Common Lectionary readings for the Seventh Sunday of Easter, Year A (May 17, 2026). This Sunday falls between Ascension Thursday (May 14) and Pentecost (May 24), and it has a distinctive texture: Jesus has departed, the Spirit has not yet come, and the community is left waiting. All four readings inhabit that in-between space in different ways — the disciples returning to Jerusalem to pray, the psalmist declaring God's power even in the midst of apparent absence, the epistle calling a suffering community to hold on, and John 17 giving a window into what Jesus was praying for these specific people on the night he was handed over.The ReadingsActs 1:6–14The First Lesson — The Ascension and the Waiting DisciplesSummaryJust before Jesus ascends, the disciples ask him whether this is the moment he will restore the kingdom to Israel. He does not answer the question directly — that timing, he says, is the Father's to know, not theirs. What they will receive is the Holy Spirit, and when that happens they will be his witnesses — starting in Jerusalem, spreading out through Judea and Samaria, and reaching to the ends of the earth. Then he is lifted up and a cloud takes him from their sight. Two figures in white appear and gently challenge the disciples: why are they still standing there gazing up? Jesus has gone to heaven and will come back the same way. The disciples return to Jerusalem, go to the upper room, and join together constantly in prayer — along with the women, Mary the mother of Jesus, and his brothers.Key Ideas for Preaching1. The disciples' question about restoring the kingdom to Israel is often read as a sign of their continued misunderstanding — they are still thinking too small, too nationalistically. But it is worth handling that reading with some care. Their question comes from a genuine hope rooted in their scriptures. Jesus does not rebuke them; he simply redirects. Perhaps we can use this moment to reflect on what it looks like when our hopes are real but our frame is too narrow.2. The shape of witness Jesus describes — Jerusalem, Judea, Samaria, ends of the earth — is not just a geography lesson. It is a pattern of expanding circles, each one harder than the last. Samaria was not neutral territory for these Jewish disciples. We might think of what it means for witness to move toward people who are genuinely difficult for us to reach.3. The angels' question — ‘Why do you stand looking up toward heaven?' — is one of the most practically useful lines in Acts. The disciples have just watched Jesus leave. They need to turn around and go back. The question is not a scolding; it is an orientation. This redirection can help us to address the temptation to keep looking backward or upward when there is work to do in front of us.4. What the disciples do when they return to Jerusalem is pray — together, persistently, with the women and with Mary and with Jesus' brothers. This is the portrait of the church in the days between Ascension and Pentecost: waiting, together, in prayer. That portrait is worth holding up for a congregation. Waiting is not the same as doing nothing.Significant Cautions⚠ The question about restoring the kingdom to Israel has a complicated history. It has been used both to dismiss Jewish hopes as misguided and to fuel certain kinds of Christian political theology that claim to know exactly what God is about to do in history. Jesus' answer resists both moves. Let the text redirect rather than resolve in either of those directions.⚠ The two Sundays between Ascension and Pentecost are liturgically important but often feel awkward to preach — Jesus has gone, the Spirit has not yet come, and it is easy to rush toward Pentecost before sitting in the waiting. This Sunday is an invitation to stay in that in-between space rather than skipping past it.⚠ The phrase ‘ends of the earth' has been used to justify missionary expansion in ways that caused serious harm to indigenous cultures and communities. We want to handle the call to witness with clear-eyed awareness of that history, without abandoning the genuine call to carry good news beyond comfortable boundaries.Psalm 68:1–10, 32–35The Psalm — The God Who Rides Through the SkiesSummaryThis is one of the most ancient and complex psalms in the Psalter — a triumphant song celebrating God's power over enemies, God's care for the vulnerable, and God's majesty over all the earth. The opening verses call on God to rise up and scatter enemies, while the righteous rejoice. Then the tone shifts to tender care: God is father to the orphan, defender of the widow, one who gives the desolate a home and leads prisoners out to prosperity. The appointed closing verses pick up the theme of God's majesty — God rides through the ancient skies, thunders from on high, and gives strength and power to the people. The psalm closes with a call to bless God.Key Ideas for Preaching1. Read on the Sunday after the Ascension, this psalm's image of God riding through the skies takes on a particular resonance — it is a picture of divine power and presence that moves, that travels, that is not stationary. It is possible to connect this to the Ascension: Jesus does not disappear but moves into a different kind of presence and authority.2. The heart of this psalm, easily lost between the triumphant verses, is its portrait of God as the one who homes the homeless, frees the prisoner, and rains provision on the weary. God's power is not exercised against the vulnerable — it is exercised on their behalf. This is worth dwelling on carefully, especially when military imagery elsewhere in the psalm might obscure it.3. The closing doxology — ‘awesome is God in his sanctuary... he gives power and strength to his people' — is a word of encouragement for a community in a liminal moment. Between Ascension and Pentecost, the disciples have no visible sign of power. This psalm insists that God's strength is still at work, even when it is not yet manifest.Significant Cautions⚠ The military imagery in this psalm is vivid and at times jarring — God scattering enemies, smoke driven away, wax melting before fire. We can not and should not simply smooth this over, but we should also be clear that the psalm's energy is directed toward liberation of the vulnerable, not toward endorsing violence. The enemies in view are powers that oppress the weak.⚠ Psalm 68 is one of the most difficult psalms to translate and interpret — scholars disagree about the meaning of numerous phrases. We do not need to resolve these debates, but they should be aware that confident claims about specific details in this psalm may be standing on shakier ground than they appear.⚠ The image of God as a warrior riding into battle can be appropriated in ways that sanctify human violence or military power. That is a serious distortion. The psalm's point is that God's power belongs to God alone — it cannot be borrowed by any nation or army.1 Peter 4:12–14; 5:6–11The Epistle — Fiery Trials and the God Who RestoresSummaryThe letter speaks directly to people experiencing real suffering. Do not be surprised by the fiery ordeal that has come upon you, the writer says — as if something strange were happening. Sharing in Christ's sufferings is something to rejoice in, because it means you will also share in his glory when it is revealed. If you are insulted for the name of Christ, you are blessed — the Spirit of glory rests on you. The passage then skips to chapter 5, where the tone becomes equally direct: humble yourselves under the mighty hand of God, and at the right time God will lift you up. Cast all your anxiety on God, because God cares for you. Stay alert — your enemy the devil prowls around like a roaring lion looking for someone to devour. Resist him, standing firm in the faith, knowing that your brothers and sisters throughout the world are suffering the same things. The God of all grace, who has called you to eternal glory in Christ, will himself restore, support, strengthen, and establish you.Key Ideas for Preaching1. The instruction not to be surprised by suffering is not callous — it is realistic preparation. The letter is written to people who did not expect their faith to cost them, and who are now disoriented by the cost. Naming that disorientation as normal, rather than as a sign that something has gone wrong, can be a genuine pastoral gift.2. The promise that God will ‘restore, support, strengthen, and establish' the suffering community is one of the most comprehensive descriptions of divine care in the New Testament. Try taking each word slowly — restore (what has been damaged), support (hold up what is struggling), strengthen (build what is weak), establish (set firmly what is wavering). That is a full picture of what recovery looks like.3. The image of the devil as a prowling lion is vivid, and feels like we must either over-literalize it or void it entirely. The more useful angle may be the practical instruction that goes with it: stay alert, resist, stand firm, knowing you are not alone. The community of faith around the world is going through the same thing. That solidarity is real and should not be rushed past.4. Casting anxiety on God because God cares for you is one of the most quoted verses in this letter, and for good reason. It is worth asking what it actually looks like to do this — not as an abstract spiritual practice, but as a concrete act. What does it mean to let something go because you trust the one holding it?Significant Cautions⚠ Telling people not to be surprised by suffering can become dismissive if it is not accompanied by genuine acknowledgment of how hard the suffering is. The letter itself does not minimize what its readers are going through — it names it as fiery, as a trial. We should follow that example.⚠ The suffering in view in this letter is suffering for the name of Christ — being insulted or mistreated specifically because of one's faith. We cannot use this passage to suggest that all suffering is redemptive or that people should endure any mistreatment without question. The specific context matters.⚠ The devil-as-lion image has sometimes been used to make congregations feel constantly under attack, producing a kind of spiritual anxiety rather than the alert confidence the letter actually calls for. The same passage that names the threat also says resist it and know that it will end. The overall tone is one of firm hope, not siege mentality.John 17:1–11The Gospel — Jesus' Prayer for His Disciplesfrom Ken Weliever, The PreachermanSummaryThis is the opening of what is sometimes called the High Priestly Prayer — Jesus' long prayer to the Father on the night of his arrest. He begins by asking the Father to glorify him, because the hour has come, so that he in turn can glorify the Father. The eternal life he has been given authority to give consists in knowing the one true God and the one God sent, Jesus Christ. Jesus has completed the work he was given to do. He asks to be restored to the glory he shared with the Father before the world existed. Then he turns his attention to the disciples: he prays for the people the Father gave him out of the world. They have received the word, they know that everything Jesus has comes from the Father, and they have believed. He is not praying for the world but for these specific people — and he is leaving the world and coming to the Father, but they are remaining in the world. He asks the Father to protect them in the Father's name, so that they might be one, as the Father and Son are one.Key Ideas for Preaching1. The definition of eternal life in verse 3 — ‘that they may know you, the only true God, and Jesus Christ whom you have sent' — is one of the most important sentences in John's Gospel. Eternal life is not primarily about duration; it is about relationship. Knowing God is not an intellectual achievement but an ongoing communion. We can use this to reframe how the congregation understands what resurrection life actually means.2. Jesus prays that the disciples may be one as he and the Father are one. This is one of the most challenging and convicting lines in the New Testament for any fragmented congregation or divided church. We can sit with what kind of oneness is being prayed for here — not uniformity, but the kind of unity that comes from sharing the same source and the same goal.3. The prayer is for a specific group of people in a specific moment of transition. Jesus is departing; they are staying. He asks the Father to protect and keep them in his name. We can use this to address the particular anxiety of the Sunday after the Ascension: what does it mean to remain in a world from which Jesus has bodily departed?4. Jesus says he is glorified in his disciples. Not despite them, not after them — in them. That is a remarkable claim. Whatever their failures and confusion, Jesus sees in this group of people something that glorifies him. One possibility is to use this to speak to congregations who are not sure their ordinary, imperfect life of faith amounts to much.Significant Cautions⚠ The phrase ‘I am not praying for the world' has sometimes been read as Jesus expressing indifference or hostility toward the world. That is a misreading. The whole of John's Gospel makes clear that God loves the world (John 3:16). Here Jesus is simply identifying who this particular prayer is for — it is focused intercession for a specific group, not a statement of abandonment.⚠ The unity Jesus prays for has been claimed by many different Christian groups to validate their particular form of church life or doctrine. A preacher should be careful not to use this verse to suggest that the unity Jesus has in mind looks exactly like what their own tradition already practices. The prayer is an aspiration and a challenge, not an endorsement.⚠ The language of glory and glorification runs throughout this passage and can be abstract if left unexplained. In John's Gospel, glory is closely tied to the cross — the hour that has come is the hour of crucifixion as much as resurrection. We should help the congregation understand that this is not triumphalist glory but glory revealed through self-giving.Thematic ConnectionsThe thread running through all four texts this week is the experience of waiting in a difficult place with trust intact. * The disciples in Acts return to the upper room and pray — they do not scatter or despair. * The psalmist insists that the God who rides through the skies still gives strength to the people. * First Peter tells a suffering community that the same God who called them will restore and establish them. * And Jesus in John 17 prays not that his disciples will be removed from the world but that they will be protected in it — kept in the Father's name, held together in unity.John 17 is the natural preaching center — it is one of the most intimate passages in the Gospels, a window into Jesus' own prayer life at the moment of greatest pressure. But the Acts passage offers a complementary angle that is sometimes overlooked: what does it look like for a community to wait well? That's a fantastic tension to explore, right there!The disciples' return to persistent, communal prayer is itself a model worth preaching. A sermon that takes both texts seriously — the content of Jesus' prayer and the practice of the community he left behind — could be particularly rich in the days just before Pentecost. 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

May 10, 2026 Welcome to New Day!  Today's KEY IDEA is: We help the next generation become rooted in Christ as we fan the flame of our own faith today. Communication Card: https://www.newdaywi.com/communication-card Online Giving: https://www.continuetogive.com/718973/donation_prompt ONLINE Teaching Sunday | 10am | Facebook Live Website: www.newdaywi.com Instagram: www.instagram.com/newdaywi Facebook: www.facebook.com/newdaywi/

The 401k access rules they never taught you — RMDs, hardship withdrawals, loans & hidden costs.

IntroductionThis 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 PageThe ReadingsActs 17:22–31The First Lesson — Paul at the AreopagusSummaryStanding 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 Preaching1. 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 66:8–20The Psalm — Tested, Tried, and Brought ThroughSummaryThis 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 Preaching1. 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 3:13–22The Epistle — Ready to Give a Reason for Your HopeSummaryThe 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 Preaching1. 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 guarantees protection (the Job Principle).⚠ Like last week's epistle text, this passage has a complicated history of being used to demand passive endurance from people in genuinely harmful situations. The same cautions apply: this is not a command to remain in danger. Naming that history explicitly can be a pastoral gift.⚠ The Noah passage has been used in Christian history to make exclusivist claims about who gets saved — only eight people, and so on. I think we should resist this reading. The writer's point is not about the narrowness of rescue but about its reality and about what it points toward.⚠ The reference to Christ preaching to spirits in prison is one of the most debated passages in the New Testament. Preachers do not need to resolve what it means, but they should not pretend it says something it does not. It is fine to acknowledge the difficulty honestly and keep the focus on the surrounding text.John 14:15–21The Gospel — The Promise of the SpiritSummaryThis passage continues Jesus' farewell conversation with his disciples on the night before his death. He tells them that if they love him, they will keep his commandments — and he will ask the Father to give them another Advocate who will be with them forever. This is the Spirit of truth, whom the world cannot receive because it neither sees nor knows the Spirit. But the disciples know the Spirit, because the Spirit lives with them and will be in them. Jesus then says something that sounds paradoxical: he is going away, but he is also coming back. He is not going to leave them as orphans. On that coming day, they will know that Jesus is in the Father, they are in Jesus, and Jesus is in them. The passage closes with a restatement of the love-obedience connection: whoever has and keeps Jesus' commandments is the one who loves him, and that person will be loved by the Father and by Jesus himself, who will make himself known to them.Key Ideas for Preaching1. The word translated ‘Advocate' or ‘Comforter' or ‘Helper' (depending on the translation) is the Greek word paraclete — literally, one called alongside. The image is of someone who comes to stand next to you in a difficult situation. We can explore what it means in practice to live as though that presence is real and active.2. Jesus says he will not leave them as orphans. That word — orphans — is striking in this context. It captures the specific terror of being left without the primary person who oriented your life. This is the emotional reality Jesus is addressing, and it is one many people in the congregation may know in various forms.3. The connection between love and obedience in this passage runs both ways: love leads to keeping Jesus' commands, and keeping his commands is itself the expression of love. This is not about earning anything — it is about the natural relationship between genuine love and the way it shapes behavior. Preachers can help the congregation feel the difference between obedience as duty and obedience as the overflow of a real relationship.4. The mutual indwelling described at the end — Jesus in the Father, believers in Jesus, Jesus in them — is one of John's central images for what resurrection life looks like. It is not a distant, transactional relationship. It is something more like being woven into one another. This image can do real pastoral work for people who experience faith as mostly external obligation.Significant Cautions⚠ The love-obedience connection has been used to make people feel that any struggle or failure in keeping Jesus' commands is evidence that they do not really love him. That reading turns the passage into a source of shame rather than invitation. The context is encouragement, not accusation — Jesus is promising the Spirit precisely because he knows his followers will need help.⚠ The statement that the world cannot receive the Spirit because it does not see or know the Spirit should not be used to draw a sharp line between insiders and outsiders in a way that produces contempt for those outside the church. The passage is about the disciples' particular relationship with the Spirit, not a verdict on everyone else.⚠ The ‘coming back' Jesus describes in this passage is not straightforwardly about the second coming. In John's Gospel it more likely refers to the post-resurrection appearances and/or the coming of the Spirit. Watch out for confident claims about eschatological timelines.Thematic ConnectionsAll four texts this week are, in different ways, about what sustains people when familiar support is removed or threatened. Paul speaks to people whose religious frameworks offer them something real but incomplete. The psalmist has come through fire and flood and has a story to tell about it. First Peter speaks to scattered, vulnerable people and tells them to hold their hope clearly and gently, ready to name it when asked. And John 14 speaks directly to the fear of being left — promising that what comes next is not abandonment but a new and closer kind of presence.John 14:15–21 is the natural preaching center this week, especially with Ascension approaching. The promise of the Spirit — the one who comes alongside, who will not leave the disciples as orphans — is exactly the word that the season calls for. But First Peter's practical charge to be ready to give a gentle account of one's hope is an equally powerful angle, especially for congregations who want to think carefully about how they talk about faith with people outside the church. Either text rewards a sermon that takes its time.Narrative LectionaryIntroductionThis guide covers the Narrative Lectionary reading for the Sixth Sunday of Easter, Year 4 (May 10, 2026). The primary text is from Paul's letter to the Philippians — one of the warmest and most personal letters in the New Testament. Paul is in prison when he writes it, and he opens by telling the Philippians how grateful he is for their partnership with him in the work of the gospel. Even his imprisonment has turned out to be good news of a kind, and he finds himself genuinely glad no matter what. The supplemental text from Luke 9 gives a sharp image from Jesus about what greatness looks like in the kingdom of God — it looks like a child.The ReadingPhilippians 1:1–18aThe Primary Text — Partnership in the GospelSummaryPaul writes from prison — we do not know exactly which one — to the congregation at Philippi, a community he clearly loves. He opens with warmth and unusual candor: every time he thinks of them, he gives thanks. He is confident that the good work God began in them will keep going until the day of Christ. He holds them in his heart, and he longs for them with something that sounds almost like homesickness. He prays that their love will keep growing in knowledge and discernment, so they can tell what really matters and arrive at the day of Christ full and unblemished.Then Paul gets honest about his situation. His imprisonment, far from shutting down the gospel, has actually spread it — the whole imperial guard has heard about Christ, and other believers have been emboldened to speak more freely. There are people preaching Christ out of goodwill toward Paul, and there are others doing it out of rivalry, trying to stir up trouble for him while he is stuck in prison. But Paul does not seem to care much about their motives. Christ is being proclaimed, he says, and in that he rejoices.Key Ideas for Preaching1. The tone of this letter from the very first lines is worth naming. Paul is in prison. His situation is objectively bad. And he opens by saying he gives thanks every time he thinks of the Philippians, that he holds them in his heart, that he longs for them. This is not forced positivity — it is a picture of what genuine community does for a person in a hard place. Preachers can open up the question of what it means to be the kind of congregation that someone in trouble thinks of with that kind of warmth.2. Paul's confidence that God will complete what God began is stated simply and without qualification. He is not worried about the Philippians' spiritual state. He trusts that the God who started something in them will see it through. Preachers can explore what it looks like to hold people in that kind of faith — not anxiously checking whether they are keeping up, but trusting that God is at work in them even when you cannot see it.3. The imprisonment has spread the gospel rather than stopped it. The whole imperial guard knows about Christ because of Paul's chains. This is a striking reversal — the attempt to silence him has given him a captive audience. Preachers can use this to explore the theme, repeated across Acts and the epistles, that what looks like a setback for the church often turns out to be a door.4. Paul's response to people preaching Christ out of bad motives is remarkable: as long as Christ is proclaimed, he is glad. He does not pursue the rivals or try to correct them from prison. He chooses to focus on what is actually happening — the name of Jesus is getting out — rather than on the impurity of some people's intentions. This is a mature and somewhat counterintuitive posture, worth examining honestly with a congregation.5. The prayer in verses 9–11 is one of the most beautiful in Paul's letters. He prays not that the Philippians will be protected or comfortable, but that their love will grow in knowledge and discernment — that they will be able to tell what really matters. That is a prayer worth sitting with. What would it look like for a congregation to grow in that specific kind of wisdom?Significant Cautions⚠ The joy and gratitude in this letter can be preached in a way that makes suffering sound easy if you just have the right attitude. Paul's joy is real, but it is the product of deep relationship with God and with this community — it is not a technique anyone can simply adopt. Preachers should present it as a witness to what is possible rather than a standard people are failing to meet.⚠ The people preaching from rivalry and selfish ambition are a real presence in this passage. Paul dismisses their motives but celebrates their message getting out. Preachers should not use this as a blanket endorsement of any and all Christian proclamation regardless of how it is done. Paul is making a specific observation about his specific situation — he is not saying that motives never matter.⚠ The confidence that God will complete what God began can become a way of avoiding accountability — if God is going to finish it anyway, why does anything we do matter? That is not Paul's intent. (cf. “God forbid” in Romans 6.) His prayer for growing love and discernment assumes that the Philippians have real work to do. God's faithfulness and human responsibility sit alongside each other in this letter without one canceling the other.Luke 9:46–48The Supplemental Text — Greatness and the ChildSummaryThe disciples have been arguing about which of them is the greatest. Jesus, knowing what they are thinking, takes a small child and stands the child beside him. Whoever welcomes this child in my name, he says, welcomes me — and whoever welcomes me welcomes the one who sent me. Then comes the line that turns the argument upside down: the one who is least among all of you is the one who is great.Key Ideas for Preaching1. Placed alongside Paul's letter to the Philippians, this passage reframes what Paul's partnership and humility actually look like in practice. Paul is grateful, generous with his affection, and completely uninterested in asserting his own status in this letter. The disciples are arguing about rank. The supplemental text makes the contrast sharp: the way of the kingdom runs in the opposite direction from the way of competition.2. The child in this passage is not a symbol of innocence or charm — in the ancient world, a child had no social status whatsoever. Welcoming a child meant extending care to someone who could give you nothing in return. That is the act Jesus holds up as the measure of greatness. Preachers can use this to ask who the equivalent of that child might be in the congregation's own context.Significant Cautions⚠ The image of the child can easily slide into sentimentality — a cute child as a feel-good illustration. The passage is actually quite pointed. It is addressed to people who are in a dispute about their own importance. Preachers should let the sharpness of the original moment come through rather than softening it into a general lesson about being kind to children.⚠ The phrase ‘the least among all of you is the greatest' has been used to romanticize powerlessness — as if suffering itself confers spiritual status, or as if people with no power should be content with their situation because they are actually the greatest. That is a distortion. Jesus is speaking to people with power about how to use it. He is not telling people who are already marginalized that they should be grateful for their position.Thematic ConnectionsBoth texts this week describe what a life shaped by genuine partnership and genuine humility actually looks and feels like. Paul in prison is more concerned with the Philippians' flourishing than with his own circumstances. He rejoices when Christ is proclaimed even by people who mean him harm. He prays not for his own release but that his friends' love will keep growing in depth and discernment. The disciples argue about who is the greatest, and Jesus answers by standing a powerless child in the middle of them. These texts hold together a vision of community where status is not the organizing principle — love and welcome are.The Philippians passage is substantial enough to anchor the sermon entirely. Paul's joy from prison is one of the most compelling images in the New Testament, and there is more than enough in verses 1–18a for a full message. The Luke text works best as a brief bookend — either opening with the disciples' argument to frame what kind of community Paul is describing, or closing with Jesus' answer to let it land as a final image. Either way, the two texts together press the same question: what does it look like to care more about others' flourishing than about your own standing? This is a public episode. 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Dietary fiber is widely recognized as an important component of a healthy diet, yet it is not typically classified as an essential nutrient. In this episode, Dr. Andrew Reynolds explores whether that distinction still holds, arguing that the traditional criteria used to define essentiality may be outdated when applied to modern nutrition science. The discussion moves beyond simply acknowledging the benefits of fiber and instead examines whether it meets the foundational requirements of an essential nutrient. This includes considering its physiological roles, the body's inability to synthesize it in sufficient quantities, and whether low intake leads to a meaningful and reversible dysfunction. Drawing on evidence from prospective cohort studies, randomized controlled trials, and mechanistic research, Reynolds outlines the strength of the evidence linking higher fiber intakes to reduced risk of cardiovascular disease, type 2 diabetes, colorectal cancer, and premature mortality.  Reynolds presents a compelling case that fiber may play a fundamental role in maintaining normal physiological function and therefore warrants reconsideration within the framework of essential nutrients. Timestamps: [03:50] Interview starts [05:53] Understanding essentiality [09:26] Could there be a deficiency-state for fiber? [15:38] What are fiber guidelines based on? [23:52] Fiber and chronic disease risk: dose-response [28:59] Different types of fiber [37:21] Fermentation and SCFAs [42:55] Research priorities ahead [50:04] Low fiber health risks [58:02] Key Ideas segment (Premium-only) Related Resources: Go to episode page Join the Sigma email newsletter for free Subscribe to Sigma Nutrition Premium Enroll in the next cohort of our Applied Nutrition Literacy course Reynolds et al., 2026 – Dietary fibre as an essential nutrient: Reynolds et al., 2019 – Carbohydrate quality and human health: a series of systematic reviews and meta-analyses Episode 482: Carbohydrate Quality & Health – Andrew Reynolds, PhD

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 ReadingsActs 7:55–60The First Lesson — The Stoning of StephenSummaryStephen 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 Preaching1. 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, 15–16The Psalm — Refuge in CrisisSummaryThis 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 Preaching1. 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 2:2–10The Epistle — Living StonesSummaryThe 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 Preaching1. 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 14:1–14The Gospel — The Way, the Truth, and the LifeSummaryJesus 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 Preaching1. This passage opens with a pastoral word: ‘Do not let your hearts be troubled.' Jesus says this to people who are about to go through the worst night of their lives. It is not a command to suppress grief or pretend things are fine — it is an invitation to locate their trust somewhere steady. We can help people sit with that distinction carefully.2. Thomas's question is one of the most honest moments in the Gospels. (Why we called him “Honest Thomas” a few weeks ago!) He does not pretend to understand. He says plainly: we do not know where you are going. Jesus does not scold him. He answers. We can use Thomas here to give the congregation permission to ask the questions they are actually carrying.3. The claim ‘I am the way, the truth, and the life' is one of the most contested verses in John's Gospel. We want to address it directly rather than skipping past its difficulty. It is worth exploring what Jesus means by ‘way' — not a set of rules, but a person to follow — before moving to what is claimed about the Father. I still like what Eugene Peterson had to say (at length) on this matter:We can't suppress the Jesus way in order to sell the Jesus truth. The Jesus way and the Jesus truth must be congruent. Only when the Jesus way is organically joined with the Jesus truth do we get the Jesus life.”― Eugene H. Peterson, The Jesus Way: A Conversation on the Ways That Jesus Is the Way4. Philip's request — ‘show us the Father and that will be enough for us' — is deeply human. Most people in the congregation have, at some point, wanted exactly that: a clear, unambiguous sight of God. Jesus' answer is that they have already been given it. 5. The promise that believers will do ‘greater works' than Jesus is genuinely puzzling and often glossed over. It is worth addressing honestly. The clue is in the reason Jesus gives: he is going to the Father. The resurrection and the Spirit's coming make possible a wider reach than Jesus' own earthly ministry had. This is not about individual superpowers — it is about a community continuing a movement.Significant Cautions⚠ The verse ‘no one comes to the Father except through me' has been used as a blunt instrument in conversations about salvation and who is included or excluded. We should engage it honestly rather than either avoiding it or using it to draw sharp lines around other religious traditions. The context is pastoral — Jesus is comforting grieving disciples, not issuing a theological boundary statement.⚠ The ‘many dwelling places' in the Father's house has been heavily freighted with speculation about heaven and the afterlife. The text does not describe what those dwelling places look like. Be careful to resist the temptation to fill in what the text leaves open, and instead focus on the promise itself: there is room, and Jesus is preparing it.⚠ The claim that seeing Jesus is seeing the Father is one of John's deepest theological commitments. It is also easily misread as making Jesus and the Father identical in every way. The Gospel itself maintains distinction alongside unity. We do not need to resolve this fully, but we should not flatten it either.Thematic ConnectionsThe thread running through all four readings this week is trust in the face of things we cannot control. Stephen cannot stop what is happening to him, but he can choose what he does with his final moments — and he chooses prayer. The psalmist cannot see how their situation will resolve, but they name their trust in the one who holds their times. First Peter tells a scattered, vulnerable community that they are being built into something that will last. And John 14 begins with Jesus telling his closest friends not to let fear run the show.John 14 is the natural center for preaching this week — it is rich and wide enough for a full sermon on its own. But Acts 7 offers a powerful alternative angle: what does trust look like not in a quiet moment of reflection but in the worst moment of a life? A preacher willing to sit in that question without resolving it too quickly will find a great deal to work with. The psalm and First Peter can serve as supporting voices in either direction.Narrative LectionaryThis guide covers the Narrative Lectionary reading for the Fifth Sunday of Easter, Year 4 (May 3, 2026). The primary text is Paul's sermon in Athens — one of the most unusual moments in Acts, where Paul finds himself in the middle of a philosophically sophisticated city full of altars to gods he does not recognize. Rather than leading with condemnation, he starts with what he finds and builds from there. The supplemental verses from John 1 name what Paul is ultimately pointing toward: the God whom no one has seen has been made known in Jesus Christ, from whose fullness we have all received grace upon grace.The ReadingActs 17:16–31The Primary Text — Paul's Sermon at AthensSummaryPaul arrives in Athens while waiting for his companions and finds himself deeply unsettled by how many idols fill the city. He begins debating in the synagogue with Jews and God-fearers, and then in the public square with anyone who will listen. Some Epicurean and Stoic philosophers encounter him and bring him to the Areopagus — Athens' formal court of intellectual and civic life — to explain this new teaching they keep hearing about. They note, somewhat dismissively, that he seems to be talking about foreign gods. Paul stands up and starts not with an attack but with an observation: he can see that the Athenians are very religious people. He even found an altar inscribed ‘To an Unknown God.' That, he says, is exactly what he has come to tell them about.Paul then speaks in terms his audience can follow. The God who made the world does not live in temples made by human hands and does not need anything from us — God is the one who gives life and breath to everything. God made every nation from one source and set the boundaries of where they live, so that people everywhere might search for God and perhaps find him, though God is not actually far from any of us. Paul even quotes their own poets: ‘In him we live and move and have our being,' and ‘We are his offspring.' If we are God's offspring, then God cannot be made of gold or silver or stone shaped by human imagination. God has overlooked the times of ignorance, but now calls everyone everywhere to turn around, because a day of judgment is coming. The judge has been appointed — and God raised him from the dead as proof. At the mention of resurrection, some laugh, some want to hear more, and a few believe.Key Ideas for Preaching1. Paul does not open by telling the Athenians they are wrong. He opens by telling them he has been looking at what they have built and finds them genuinely religious. The altar to an unknown god is his starting point, not an object of ridicule. This is a remarkable model of how to enter a conversation with people outside the faith — starting with what is already there rather than what is missing.2. The God Paul describes is not contained in any building, does not need anything, and is already close to every human being. This is a picture of God that cuts against every form of religious gatekeeping. Preachers can ask: how does a congregation hold this truth — that God is not far from anyone — alongside a commitment to proclaiming Jesus specifically?3. Paul quotes the Athenians' own poets back to them. He finds truth about God already present in their tradition and uses it as a bridge. This is a rare moment in Acts, and it raises a genuinely important question for preachers: where do we see true things about God showing up outside the walls of the church? How do we engage those places?4. The audience splits at the mention of resurrection. Some laugh, some want to hear more, some believe. Paul does not chase the laughers or try to convince the skeptical. He states what he came to say and lets people respond as they will. (He has spoken his piece and counted to three, so to speak.) 5. The sermon ends with a call to turn around — the same basic movement as every other proclamation in Acts, just dressed in different clothes. The framework is cultural and philosophical rather than scriptural, but the destination is the same. Preachers can explore what it looks like to say the same essential thing to very different audiences without simply giving the same sermon.Significant Cautions⚠ It is tempting to use this passage as a simple endorsement of cultural engagement or interfaith dialogue. The passage is more complicated than that — Paul is genuinely troubled by the idols around him, and his sermon ends with a clear call to leave them behind. A sermon that only celebrates Paul's openness without noting where he still draws a line will miss the tension the text holds.⚠ The phrase ‘times of ignorance God overlooked' has sometimes been read as dismissive of all non-Christian religious practice before the gospel arrived. That reading oversimplifies. The text is pointing toward a shift in how God is acting in the world, not making a sweeping judgment about the sincerity or value of other people's religious lives.⚠ Be careful about using this passage to suggest that all religions are ultimately saying the same thing and pointing to the same God. Paul does not say that. He finds a point of contact, and then he redirects. The altar to the unknown god is a starting point, not an ending point. Those two moves need to be kept together.⚠ The mixed response at the end — laughter, curiosity, belief — can be used to prepare congregations for the reality that not everyone will respond to the gospel. That is legitimate and worth naming. But be careful not to use the laughers as a way of dismissing skeptical people in the congregation or culture as simply closed-minded. Intellectual doubt is not the same thing as hardness of heart.John 1:16–18The Supplemental Text — Grace upon GraceSummaryThese three verses come from the prologue of John's Gospel — the opening hymn that sets up everything the Gospel will say about who Jesus is. From his fullness, the writer says, we have all received grace upon grace. The law came through Moses; grace and truth came through Jesus Christ. No one has ever seen God, but the only Son, who is close to the Father's heart, has made God known. It is a compressed statement about what the incarnation actually accomplished: a full, overflowing gift, and a revelation of God that no one could have accessed any other way.Key Ideas for Preaching1. Placed alongside Paul's sermon at Athens, these verses clarify what Paul is ultimately pointing toward. He finds the unknown God in the Athenians' own altar and works outward from there. John 1 names what has now been made known: the God whom no one has seen has been revealed in the person of Jesus. The supplemental text gives Paul's proclamation its destination.2. The phrase ‘grace upon grace' — sometimes translated ‘grace in place of grace' — suggests not just a one-time gift but a continuing, layered generosity. There is always more. Preachers can use this image to speak to people who feel they have used up their portion of God's patience or kindness, or who are afraid that what they have received is all there will be.3. The contrast between Moses and Jesus in verse 17 is not a dismissal of the law — it is a statement about what has now been added. Grace and truth have arrived in a person, not just a set of instructions. Preachers can explore what it means that the fullest revelation of God is not a document or a system but a life.Significant Cautions⚠ The contrast between Moses and Jesus has a long and painful history of being used to set Christianity against Judaism — as if the law was a failed experiment that grace replaced. That reading distorts both testaments. The law was itself a gift of grace; what John describes is addition and fulfillment, not replacement and rejection.⚠ The claim that Jesus has made God known in a way no one else has can sound like a dismissal of all other religious experience or understanding of God. Preachers should present it as a statement about the particularity and depth of what God has done in Christ, not as a verdict that nothing true about God has ever been known anywhere else.Thematic ConnectionsBoth texts this week move in the same direction: from searching toward finding, from not knowing toward being shown. Paul stands in a city full of altars to gods that no one can quite name, and he points toward the one who has now been made known. John 1 names what that making-known actually looks like: the fullness of God, given in a person, producing grace upon grace. Paul's sermon at Athens is the proclamation; John's prologue is its theological ground. Together they describe a gospel that meets people in their reaching and brings them to something specific.The Acts passage is rich enough for a full sermon. A preacher could focus on Paul's method — starting with what is already there — or on what he says about the nature of God, or on the mixed response at the end. The John verses work best as a brief anchor, either opening the sermon with a statement of what Paul is ultimately pointing toward, or closing with it as a final word about what ‘making God known' actually means. Either placement gives the sermon a theological center that the Athens scene alone does not quite provide. 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

April 19, 2026 Welcome to New Day!  Today's KEY IDEA is: The narrow gate is about conforming our lives to His heart. Communication Card: https://www.newdaywi.com/communication-card Online Giving: https://www.continuetogive.com/718973/donation_prompt ONLINE Teaching Sunday | 10am | Facebook Live Website: www.newdaywi.com Instagram: www.instagram.com/newdaywi Facebook: www.facebook.com/newdaywi/

You know the meeting. It's on your calendar every week. Same time, same people — and you walk out wondering what you actually accomplished. In this episode, Brooke reframes why those meetings exist and what they're really telling you about the health of your organization.Spoiler: the meeting isn't the problem. It's the symptom.What You'll Hear in This EpisodeWhy recurring, low-yield meetings are a design problem — not a time management or people problemThe three types of meetings that should not exist (and what structural gap each one reveals)Why these meetings drain leaders in a specific, cumulative way — and what's actually driving that exhaustionThe three structural shifts that remove the need for these meetings altogetherA single diagnostic question to ask about every recurring block on your calendarThe Three Meetings That Should Not Exist1. The Update Meeting → Points to an information problem When information only moves through conversation — not systems — the weekly check-in becomes your infrastructure. It's fragile, doesn't scale, and shouldn't be the solution.2. The Stuck Meeting → Points to a decision-making problem The same issues surface week after week with no resolution because there's no clear framework for how decisions actually get made. The meeting becomes a holding tank.3. The Everything Meeting → Points to an ownership problem When roles, priorities, and outcomes aren't clearly defined, everything has to be reviewed collectively. The meeting becomes a substitute for structure.The Three Structural ShiftsRedesign how information flows — dashboards, shared documents, and clear metrics instead of verbal updatesBuild real decision-making infrastructure — clear ownership, defined criteria, and alignment on what "good" looks likeClarify ownership at every level — so people bring solutions, not problems, and the escalation loop stopsThe Question to Take Into Your WeekWhat would have to be true for this meeting to not exist at all?That's where the real design work begins.Key Idea from This EpisodeResilient organizations aren't held together by conversations. They're held together by systems.If this episode resonated, share it with an ED or nonprofit CEO who's staring at a calendar full of meetings that aren't moving anything forward.Want to work together? Apply for the Next Level Nonprofit Mastermind, a high-touch coaching and training accelerator for established organizations with $1M+ budgets that are ready to design for impact sustained at scale.  Budget under $1M? Join Elevate and get proven step-by-step playbooks + coaching support to build each of the core elements of your nonprofit's operating system - strategic clarity, a fundraising engine, a high-performance team, and an active and engaged board!   Connect with me!LinkedInInstagramYouTube

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 ReadingsActs 2:14a, 36-41The First Lesson — Peter's Pentecost ProclamationSummaryPicking 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 11. 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, 12-19The Psalm — A Song of Deliverance and VowsSummaryThis 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 Preaching1. 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 1:17-23The Epistle — Ransomed to LoveSummaryThe 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 Preaching1. 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 24:13-35The Gospel — The Road to EmmausSummaryOn 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 Preaching1. 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.Thematic ConnectionsThe four readings share a deep coherence. Acts and the Psalms both describe a movement from distress or confusion toward praise and testimony — paralleling the Emmaus disciples who return to Jerusalem to proclaim what they have seen. First Peter grounds ethical life in the costliness of redemption, just as the Emmaus story grounds recognition in the physical, eucharistic act of bread-breaking. All four texts resist easy triumphalism: faith is depicted as tested, hearts are slow and confused before they burn, and the call to love is placed within the context of exile and sojourning.Preachers may choose to anchor the week's message (“drive the train” in Delmer's parlance) in the Emmaus narrative while drawing on Acts for the pattern of proclamation, the Psalm for the vocabulary of deliverance and gratitude, and First Peter for the ethical implications of Easter faith.Narrative Lectionary TextsThe ReadingActs 9:1–19aThe Primary Text — Paul's ConversionSummarySaul is on his way to Damascus, armed with official letters and a mission: find followers of Jesus, arrest them, and bring them back to Jerusalem in chains. He is not a passive bystander to the persecution of the early church — he is running it. Then, on the road, a blinding light stops him cold, and a voice asks, ‘Saul, why are you persecuting me?' Saul asks who is speaking. The answer: Jesus, the one Saul has been hunting. Saul is left blind, led by the hand into the city, and does not eat or drink for three days.Meanwhile, God speaks to a disciple in Damascus named Ananias and tells him to find Saul and restore his sight. Ananias pushes back — he knows exactly who Saul is and what he has been doing. God tells him to go anyway: Saul has been chosen to carry the name of Jesus to nations, kings, and the people of Israel, and he will suffer for it. Ananias goes. He calls Saul ‘brother,' lays hands on him, and Saul's sight is restored. He gets up, is baptized, and eats. The man who came to Damascus to destroy the church is now inside it.Key Ideas for Preaching1. Saul is stopped in the middle of doing something he was fully convinced was right. This is worth sitting with. He was not lazy or indifferent — he was zealous, organized, and certain. The road to Damascus is a story about what happens when certainty meets the living God. Preachers can ask: What would it look like for us to be stopped on our own road?2. The risen Jesus identifies himself with those Saul has been persecuting: ‘Why are you persecuting me?' This is one of the most striking lines in Acts. What is done to Christ's people is done to Christ. This has implications for how the church talks about suffering, solidarity, and who Jesus stands with.3. Ananias is the quiet hero of this story. He receives a frightening assignment and says so honestly — then goes anyway. He is asked to trust that God is already at work in the most dangerous person he knows. This is a powerful text for preaching on obedience, fear, and what it means to be sent to someone you would rather avoid.4. The first word Ananias speaks to Saul is ‘brother.' Before Saul had done anything to earn it, before any proof of change, Ananias named his family. That word is doing a lot of work. Preachers might linger here when talking about welcome, reconciliation, or what it costs to extend trust.5. Saul's conversion involves three days of blindness — a clear echo of the three days of the tomb. He enters Damascus unable to see or eat, and comes out restored and fed. The baptismal pattern here is not subtle. This text can open up rich reflection on what dying and rising actually look like in a human life.Significant Cautions⚠ It is easy to preach this story as a dramatic turnaround and leave it at that — the bad guy became the good guy. But the text is more unsettling than that. God chose Saul before Saul chose God, and the community that was supposed to benefit had every reason not to trust him. Do not smooth over the strangeness of how this conversion unfolds.⚠ Saul's pre-conversion zeal came from deep religious conviction. Be careful not to use this text to suggest that sincere religious belief is inherently dangerous, or to paint Judaism as the villain. Saul was acting in accordance with what he understood faithfulness to require. The story is about transformation, not about condemning the tradition he came from.⚠ This passage mentions that Saul will suffer greatly for the name of Jesus. Resist the temptation to rush past this. Suffering is named as part of Saul's calling from the beginning, not as a surprise or setback. A sermon that only celebrates the dramatic conversion without accounting for what it cost him will miss something important.⚠ Dramatic conversion stories can leave people in the congregation feeling like their own quieter, slower journey of faith does not measure up. It is worth explicitly noting that most people do not get knocked off a horse—and that is fine. The point of the story is not the method but the mercy.Matthew 6:24The Supplemental Text — Serving Two MastersSummaryThis single verse from the Sermon on the Mount states a simple but demanding truth: no one can serve two masters. You will end up devoted to one and dismissive of the other. Jesus applies this directly to the choice between God and money, but the logic extends further — the verse is about the impossibility of divided ultimate loyalty.Key Ideas for Preaching1. Paired with Acts 9, this verse sharpens what Saul's conversion actually meant. He had been a man of single-minded devotion — but devoted to the wrong thing. After Damascus, that same intensity is redirected. The supplemental text invites reflection on what we are actually devoted to, and whether it is possible to hold two ultimate allegiances at once.2. The word translated ‘devoted' or ‘loyal' in this verse carries the sense of deep attachment — not just preference. This is not a text about disliking something slightly. It is about what holds the center of a person's life. That is worth naming plainly for a congregation.Significant Cautions⚠ Matthew 6:24 specifically names money, and preachers sometimes skip over that in favor of a more general application. Do not avoid the economic edge of the verse. Jesus said what he said. That does not mean a sermon has to be only about money, but the specific example should be acknowledged.⚠ This verse can come across as all-or-nothing in a way that discourages honest struggle. Most people in the congregation are not certain what they serve — they are trying to figure it out. Preach the verse as an invitation to clarity, not a verdict on those who are still sorting through competing loyalties.Thematic ConnectionsBoth texts this week circle around the same question: what does it look like when something — or someone — has the full weight of your loyalty? Saul had given everything to a cause, only to be stopped. Ananias had every reason to protect himself, and was sent anyway. The supplemental verse from Matthew names the underlying issue plainly: you cannot split your ultimate devotion. These texts together make a strong case for examining what is actually at the center of a life, and what it looks like when that center shifts.Preachers will likely want to build the sermon around the Acts passage, using the Matthew verse either as an opening lens or a closing challenge. The story of Ananias offers a second angle that is easy to overlook — a sermon focused entirely on his call and courage could be just as powerful as one centered on Saul's dramatic turnaround. 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

April 12, 2026 Welcome to New Day!  Today's KEY IDEA is: We follow the Golden Rule by living with gratitude that we are forgiven, and with the attitude that we are servants. Communication Card: https://www.newdaywi.com/communication-card Online Giving: https://www.continuetogive.com/718973/donation_prompt ONLINE Teaching Sunday | 10am | Facebook Live Website: www.newdaywi.com Instagram: www.instagram.com/newdaywi Facebook: www.facebook.com/newdaywi/

April 5, 2026 Welcome to New Day!  Today's KEY IDEA is: Resurrection is the ultimate resilience and the reason we can live with hope and great expectation, no matter what we endure in this life. Communication Card: https://www.newdaywi.com/communication-card Online Giving: https://www.continuetogive.com/718973/donation_prompt ONLINE Teaching Sunday | 10am | Facebook Live Website: www.newdaywi.com Instagram: www.instagram.com/newdaywi Facebook: www.facebook.com/newdaywi/

March 29, 2026 Welcome to New Day!  Today's KEY IDEA is: Resilience is being wise enough to welcome the correction that keeps us rooted in Christ. Communication Card: https://www.newdaywi.com/communication-card Online Giving: https://www.continuetogive.com/718973/donation_prompt ONLINE Teaching Sunday | 10am | Facebook Live Website: www.newdaywi.com Instagram: www.instagram.com/newdaywi Facebook: www.facebook.com/newdaywi/

March 22, 2026 Welcome to New Day!  Today's KEY IDEA is: Resilience is being so secure in God's grace that we don't need to use judgment to feel powerful. Communication Card: https://www.newdaywi.com/communication-card Online Giving: https://www.continuetogive.com/718973/donation_prompt ONLINE Teaching Sunday | 10am | Facebook Live Website: www.newdaywi.com Instagram: www.instagram.com/newdaywi Facebook: www.facebook.com/newdaywi/

March 15, 2026 Welcome to New Day!  Today's KEY IDEA is: Resilience is found in seeking the Father's Kingdom, not in solving every problem. Communication Card: https://www.newdaywi.com/communication-card Online Giving: https://www.continuetogive.com/718973/donation_prompt ONLINE Teaching Sunday | 10am | Facebook Live Website: www.newdaywi.com Instagram: www.instagram.com/newdaywi Facebook: www.facebook.com/newdaywi/

Is Your Relationship Losing Its Spark? Here's How to Reignite It. Come Together: The Science (and Art!) of Creating Lasting Sexual Connections by Emily Nagoski, PhD

March 8, 2026 Welcome to New Day!  Today's KEY IDEA is: Resilience involves choosing the Master who provides, not the master who demands. Communication Card: https://www.newdaywi.com/communication-card Online Giving: https://www.continuetogive.com/718973/donation_prompt ONLINE Teaching Sunday | 10am | Facebook Live Website: www.newdaywi.com Instagram: www.instagram.com/newdaywi Facebook: www.facebook.com/newdaywi/

March 1, 2026 Welcome to New Day!  Today's KEY IDEA is: Resilience grows when we look at the world with generous eyes. Communication Card: https://www.newdaywi.com/communication-card Online Giving: https://www.continuetogive.com/718973/donation_prompt ONLINE Teaching Sunday | 10am | Facebook Live Website: www.newdaywi.com Instagram: www.instagram.com/newdaywi Facebook: www.facebook.com/newdaywi/

In the past couple of weeks, two smart people looked at the same moment in AI and came away with opposite advice. Matt Shumer says wake up, this is urgent, denial is dangerous. Ann Handley says slow down, stop panicking, protect your judgment. I agree with both of them. And yet I think their arguments are incomplete. In this episode, I offer a third stance: value doesn't just vanish during disruption. It gets rebundled. Reorganized. Repackaged into new bundles of tasks, trust, judgment, and responsibility. And whoever understands that process early gets to position themselves on the right side of it. I steelman both arguments, push back on both, and then spend the bulk of the episode on what excites me most: the new paths opening up for writers and marketing professionals right now. And why this is all scary and very exciting at the same time! What You'll Learn Why Shumer is right about urgency and capability, and where his argument breaks down Why Handley is right about protecting your agency, and the uncomfortable question her advice raises What "value rebundling" means and why it matters more than any AI prediction Three rebundling patterns reshaping how work gets organized Why the career ladder is breaking and what replaces it Whether "slow down" is a luxury belief, and how runway changes which advice applies to you Three new business paths for writers and marketers (Micro-Agency of One, Productized Workflow, Operator-Teacher) Four additional micro business examples to expand your thinking Why anything you build from here may have a shorter shelf life, and why that's actually freeing Four practical plays you can run this week, including a 14-day micro-offer challenge Key Ideas and Takeaways 1. Both Sides Are Partly Right: Shumer is right about the engine. Handley is right about the road. AI capabilities can jump fast AND adoption can still be messy. These are different layers of the same reality. 2. Value Gets Rebundled: Jobs are bundles of tasks, responsibility, trust, and context. AI lowers the cost of tasks. Organizations redesign the bundle. The question isn't "Will my job disappear?" It's "What will my work be repackaged into?" If you do nothing, someone else rebundles you. 3. Three Rebundling Patterns: The Orchestrator: human value shifts to scoping outcomes, setting standards, making tradeoffs, and integrating outputs. This is product thinking, not prompting. The Judgment Premium: when speed is cheap, the bottleneck moves to accuracy, brand risk, accountability, and trust. Judgment becomes more valuable where stakes are high. The Adaptive Builder: durable edge goes to people who experiment fast, chain tools into workflows, ship, measure, and rebuild when the tools change. 4. Runway Changes Everything: Your financial position determines which advice even applies to you. If your runway is short, your first goal should be financial runway. Reduce burn, increase reliable income, create a second stream. Runway gives you options. Options give you agency. 5. New Paths Beyond Your Current Job Frame: AI collapsed the cost of building. You can rebundle value outside companies, on your own terms. 6. Shorter Shelf Lives Are the New Normal: Anything you build from now on will likely have a shorter lifespan than you're used to. That's okay. The durable skill is getting good at building, shipping, learning, and rebuilding. That cycle is the skill. 7. Speed Without Panic, Intention Without Paralysis: No denial. No doom. No thrash. Choose one lane, build one proof asset, ship one offer. The future belongs to finishers. Action Steps Push AI into your hardest, most time-consuming work. One hour a day, one workflow per week. Identify what compounds in your work (judgment, taste, relationships) and protect it. Automate what doesn't. Map your work on the stakes/trust 2x2 grid. Migrate toward high-stakes, high-trust work. Launch one fixed-scope micro-offer in 14 days. Build proof. Ship. Iterate.

February 22, 2026 Welcome to New Day!  Today's KEY IDEA is: Resilience isn't about protecting what we have on earth; it's about anchoring our hearts to the one Treasure that can never be lost: Life with Jesus. Communication Card: https://www.newdaywi.com/communication-card Online Giving: https://www.continuetogive.com/718973/donation_prompt ONLINE Teaching Sunday | 10am | Facebook Live Website: www.newdaywi.com Instagram: www.instagram.com/newdaywi Facebook: www.facebook.com/newdaywi/

Virtual learning didn't start as a tech experiment. It started as a capacity and access solution.In this conversation, Julie Young traces the early design logic behind Florida Virtual School—what problems it was built to solve in the mid-1990s, and what that origin story still reveals about rigor, relationships, student identity, and how to design learning systems that scale.You'll hear why the mission was never “deliver online,” but break the capacity ceiling—especially in places where schools couldn't staff courses, couldn't afford expansion, or literally didn't have rooms to add sections. Key Ideas and Moments1) “Virtual delivery was the means, not the mission.”Julie frames FLVS as a response to overcrowding, teacher shortages, and unequal course access—not a fascination with the internet.2) The AP “try it with a safety net” designAn early innovation: students could attempt AP coursework while having a built-in path back without public shame, sometimes even with the same teacher—reducing fear of failure and expanding who even tries advanced courses.3) Why some students “become a different person” onlineJulie describes how virtual learning can enable students who were failing or labeled in traditional settings to succeed because:they can move faster or slower without an audience,teachers can give more individualized attention,relationships can be built deliberately,bullying/social status pressures are reduced.4) Relationship-building as an operational system, not a vibeEarly FLVS practice emphasized front-loading relationship-building: extended calls, deep parent conversations, learning student voice through writing, and using that baseline for both instruction and academic integrity (in an era before tools like Turnitin).5) The parent's role: support pace, don't replace the teacherJulie is explicit that FLVS was designed with teachers responsible for learning, and parents as partners for pace, communication, and context—not as the primary instructor.6) What online makes possible in K–12 ↔ college pathwaysFrom ASU Prep Digital, Julie shares how online models remove “physical campus” and age-related barriers in dual enrollment—making authentic college coursework possible even for unusually accelerated middle school students.7) Why she wrote the book nowJulie's book aims to capture 30 years of policy, research, mistakes, and breakthroughs—the “drama and trauma” of building an industry that many newer educators only encountered through the distorted lens of 2020.Who This Episode Is ForPolicy and system leaders shaping virtual/hybrid strategyDistrict and school leaders designing scalable online programsInstructional designers and program operators trying to make relationships reliable at scaleAnyone tired of pandemic-era assumptions substituting for real historyLinks & ReferencesJulie Young Education - https://www.julieyoungeducation.com/Julie's new book Virtual Schools, Actual Learning: Digital Education in America (with Julie Peterson and Kay Johnson)Florida Virtual School - https://www.flvs.net/Center for Interactive Learning and Collaboration - https://www.cilc.org/Learn more about Banyan Global Learning: https://www.banyangloballearning.com

February 15, 2026 Welcome to New Day!  Today's KEY IDEA is: We use our diverse gifts to grow into The Body of Christ that reflects The Fullness of Christ as we continue The Ministry of Christ on earth. Communication Card: https://www.newdaywi.com/communication-card Online Giving: https://www.continuetogive.com/718973/donation_prompt ONLINE Teaching Sunday | 10am | Facebook Live Website: www.newdaywi.com Instagram: www.instagram.com/newdaywi Facebook: www.facebook.com/newdaywi/

February 8, 2026 Welcome to New Day!  Today's KEY IDEA is: The Church is a heroic team on an epic adventure where God has given everyone a role to play.  Communication Card: https://www.newdaywi.com/communication-card Online Giving: https://www.continuetogive.com/718973/donation_prompt ONLINE Teaching Sunday | 10am | Facebook Live Website: www.newdaywi.com Instagram: www.instagram.com/newdaywi Facebook: www.facebook.com/newdaywi/

February 1, 2026 Welcome to New Day!  Today's KEY IDEA is: Looking back at God's history gives us hope for our present. Communication Card: https://www.newdaywi.com/communication-card Online Giving: https://www.continuetogive.com/718973/donation_prompt ONLINE Teaching Sunday | 10am | Facebook Live Website: www.newdaywi.com Instagram: www.instagram.com/newdaywi Facebook: www.facebook.com/newdaywi/

January 25, 2026 Welcome to New Day!  Today's KEY IDEA is: When we keep looking up, everything comes into focus. Communication Card: https://www.newdaywi.com/communication-card Online Giving: https://www.continuetogive.com/718973/donation_prompt ONLINE Teaching Sunday | 10am | Facebook Live Website: www.newdaywi.com Instagram: www.instagram.com/newdaywi Facebook: www.facebook.com/newdaywi/

January 11, 2026 Welcome to New Day!  Today's KEY IDEA is: Your heavenly father knows every tiny detail about you, and still loves you! Communication Card: https://www.newdaywi.com/communication-card Online Giving: https://www.continuetogive.com/718973/donation_prompt ONLINE Teaching Sunday | 10am | Facebook Live Website: www.newdaywi.com Instagram: www.instagram.com/newdaywi Facebook: www.facebook.com/newdaywi/

Show notes / PDF, Infographic, Detailed Chapter-by-Chapter Audiobook Summary, Animated Book Summary / Free Audiobook Audiobook Summary of The Happiness Project: Or, Why I Spent a Year Trying to Sing in the Morning, Clean My Closets, Fight Right, Read Aristotle, and Generally Have More Fun Life gets busy. Has The Happiness Project been gathering dust on your bookshelf? Instead, learn some of the key ideas now. We're scratching the surface here. If you don't already have the book, order the book or get the audiobook for free on Amazon to learn the juicy details. ⁠The Happiness Project⁠ covers a year of Gretchen Rubin's pursuit of what she wants to obtain from life: happiness. Therefore, as a form of scientific research, she spent a whole year trying to maximize her degree of happiness. For each month, she allocated herself tasks to engage with that she believed would make her happier. The Happiness Project summarizes the tasks that worked for her so you can also follow your own happiness project. ⁠Gretchen Rubin⁠ is a writer on subjects of habits, happiness, and human nature. She is the author of the New York Times bestsellers Better Than Before, Happier at Home, and The Happiness Project. Rubin's books have sold more than two million print and online copies worldwide in over thirty languages. On her daily blog, GretchenRubin.com, she reports on her adventures in pursuit of habits and happiness. On her weekly podcast, Happier with Gretchen Rubin, she discusses good habits and happiness with her sister Elizabeth Craft, a Los Angeles-based television writer. Learn more about your ad choices. Visit megaphone.fm/adchoices

January 4, 2026 Welcome to New Day!  Today's KEY IDEA is: God is bigger than any problem we can list in 2026. Communication Card: https://www.newdaywi.com/communication-card Online Giving: https://www.continuetogive.com/718973/donation_prompt ONLINE Teaching Sunday | 10am | Facebook Live Website: www.newdaywi.com Instagram: www.instagram.com/newdaywi Facebook: www.facebook.com/newdaywi/

December 21, 2025 Welcome to New Day!  Today's KEY IDEA is: True worship involves a sacrifice of time (the journey), talents (humility), and treasure (the gifts). Communication Card: https://www.newdaywi.com/communication-card Online Giving: https://www.continuetogive.com/718973/donation_prompt ONLINE Teaching Sunday | 10am | Facebook Live Website: www.newdaywi.com Instagram: www.instagram.com/newdaywi Facebook: www.facebook.com/newdaywi/

December 14, 2025 Welcome to New Day!  Today's KEY IDEA is: Faith is more than passive belief; it is an active journey to find Jesus and to be transformed by Him.  Communication Card: https://www.newdaywi.com/communication-card Online Giving: https://www.continuetogive.com/718973/donation_prompt ONLINE Teaching Sunday | 10am | Facebook Live Website: www.newdaywi.com Instagram: www.instagram.com/newdaywi Facebook: www.facebook.com/newdaywi/

December 7, 2025 Welcome to New Day!  Today's KEY IDEA is: God brings Good News in surprising ways. Communication Card: https://www.newdaywi.com/communication-card Online Giving: https://www.continuetogive.com/718973/donation_prompt ONLINE Teaching Sunday | 10am | Facebook Live Website: www.newdaywi.com Instagram: www.instagram.com/newdaywi Facebook: www.facebook.com/newdaywi/

What if the secret to happiness isn't avoiding depression, but using it as a weapon? What if people who feel the deepest sadness can also feel the most intense joy...? Show notes You've been told that mental illness is something to hide. Something to manage quietly or "get over." That's the old way of thinking. And frankly, it's complete bullshit. Furiously Happy shows a new idea: if you can feel crushing sadness, you should also be able to feel crushing happiness. Jenny Lawson doesn't just survive her battles with depression and anxiety. She turns them into weapons of joy. She creates a life so deliberately, furiously happy that it becomes an act of rebellion. "I am furiously happy. It's not a cure for mental illness... it's a weapon, designed to counter it." - Jenny Lawson's approach to mental health Mental illness doesn't stop you from being happy. It can actually make your capacity for joy even stronger when you learn to use your emotional intensity on purpose. •Mental health warriors feeling alone or ashamed of their struggles (spoiler alert: you're not alone and you're definitely not broken) •Caregivers and loved ones who want to understand without saying things like "have you tried yoga?" •Anyone feeling "different" who's tired of pretending to be normal (whatever that means) •Self-advocacy learners ready to stop saying sorry for taking up space in the world Jenny Lawson is a #1 New York Times bestselling author. She somehow convinced the world that her particular brand of chaos counts as "expertise." Known as "The Bloggess," she's won the Audie Award for Best Humor and the NoStigmas Hero Award for mental health advocacy. This is impressive considering she once got lost in her own neighborhood. She's spent over a decade using her platform to remove stigma from mental illness. She's built a community of "magnificent weirdos" who find comfort in her words and questionable life choices. Furiously Happy: A Funny Book About Horrible Things Summary & Key IdeasOne Big IdeaWho This Book Is ForAbout Jenny LawsonStoryShot 1: What If Depression Is Actually a Superpower in Disguise? Learn more about your ad choices. Visit megaphone.fm/adchoices

November 30, 2025 Welcome to New Day!  Today's KEY IDEA is: God's providence often looks like a difficult detour. Communication Card: https://www.newdaywi.com/communication-card Online Giving: https://www.continuetogive.com/718973/donation_prompt ONLINE Teaching Sunday | 10am | Facebook Live Website: www.newdaywi.com Instagram: www.instagram.com/newdaywi Facebook: www.facebook.com/newdaywi/

Freelancers everywhere are feeling it. The ground beneath our feet is shifting, because AI isn't just changing how we write. It's also changing where value lives in our industry. In this episode, I break down what few people are talking about: your writing skills might still be world-class, but they're now solving the wrong problem. Much of what I discuss was inspired by the brilliant new book Reshuffle: Who Wins When AI Restacks the Knowledge Economy by Sangeet Paul Choudary. The constraint that once made your writing indispensable has moved. And if you don't move with it, you risk becoming the business equivalent of a brilliant typewriter repair shop in 1975. I dive deep into the real economic shift happening under AI's rise, revealing how to follow where value is migrating in your market before your competitors do. What You'll Learn Why AI hasn't destroyed demand for writers; it's just moved the constraint How to spot the new "value zones" in your market before others see them Why "average" AI content isn't your protection (and what is) The critical shift from creation to curation, and how to monetize your judgment How to reframe your positioning around risk, coordination, and confidence A simple 3-step method to identify where your next big opportunity lies Why your future role looks less like a writer and more like a producer or orchestrator Key Ideas and Takeaways 1. The Sommelier's Secret Your clients aren't drowning in a lack of content. They're drowning in options. AI made creation cheap, but it didn't make discernment easy. The most valuable freelancers now sell confidence and clarity, not just words. 2. Follow the Constraint The value constraint has shifted: From scarcity to risk (ensuring AI content doesn't harm the brand) From production to coordination (helping teams align their AI use) From creation to curation and orchestration (judgment, taste, and integration) 3. Be the Fugu Chef Like a sushi master trusted with a poisonous fish, your job is now about managing risk and trust. Clients will pay more for your judgment than your keyboard. 4. The Rick Rubin Lesson Think this is all outside your wheelhouse? I urge you to reconsider. You have more skill, wisdom, and capability than you think. Music producer Rick Rubin can't play a single musical instrument or read music. But he produces masterpieces. Your value is no longer in typing faster or crafting prettier sentences. It's in creating the conditions for the right ideas and messages to emerge. 5. Rebundling Your Business The future isn't about resisting AI. Instead, it's about rebundling your value around new constraints: From "I write blog posts" to "I ensure your content strategy doesn't become an AI dumpster fire." From "I write email campaigns" to "I orchestrate customer journeys across your entire AI-powered stack." From "I create copy" to "I protect your reputation while scaling your message." 6. Your 30-Day Constraint Hunt Start finding your next opportunity: List what clients pay you for today. Ask what happens when AI makes each thing 10x faster and cheaper. Find the break points, the new problems that emerge when your old services get automated. That's where your next business model lives. Action Steps Run a "Constraint Audit": Pick one client and map where things break when AI enters the picture. Test a Micro-Offer: Solve one small constraint (e.g., "brand safety audit for AI content"). Rework Your Positioning: Stop describing what you do. Start describing what you protect or enable. Experiment with New Framing: "I manage [CONSTRAINT] so you can [OUTCOME] without [RISK]." Memorable Soundbites "Your writing skills are now solving the wrong problem." "The constraint that used to keep your skills in demand is moving rapidly." "AI has removed that obstacle, that constraint." "This is the dumbest and most incapable these tools will ever be." "The constraint is rapidly moving from 'create content' to 'ensure content doesn't erode or destroy our reputation.'" "We're becoming the fugu chefs of content." "The break points, that's where you might just find your next business model." "You're not selling writing. You're selling judgment, coordination, and confidence in a world where writing is free but trust is expensive." "Stop asking 'What can't AI do yet?' Start asking 'What does AI break?' Because in that break, in that new constraint, that's where your next level lives."

Send us a textEpisode OverviewIn this episode of The Own It Show, Justin Roethlingshoefer challenges the popular “Start With Why” playbook. For business, it can inspire; for transformation (health, identity, spiritual life), it often fails—because purpose without identity is precarious. Justin lays out a paradoxically simple flip: Start With WHO. When you know who you are in Christ, your WHAT (daily practices) flows naturally, God supplies the HOW (people, methods, rhythms), and the WHY emerges as fruit—not as pressure. He unpacks identity-driven health, breath as a bridge between body and spirit, and how “going slow” creates depth that compounds into durable change.Episode Highlights- What “Why-First” Misses: It fuels performance-driven faith and burnout when outcomes wobble. - Purpose without identity cracks under pressure.- The Identity-First Model: WHO → WHAT → HOW → WHY- WHO: Receive identity (beloved, chosen; specific calling like “leader of leaders” or “generational shifter”). You don't earn it—you receive it.- WHAT: Practices flow from identity (sleep/wake rhythms, fueling, movement, stewardship habits).- HOW: God reveals methods, mentors, and systems as you walk in obedience.- WHY: Discovered over time as aligned fruit, not forced at the start.- Faith + Physiology: Breathwork as a physiological bridge to presence and listening; cues the nervous system toward calm so obedience becomes natural, not strained.- S.L.O.W. Tie-In: Stillness → Listen → Obedience → Wisdom. Depth first; speed later.Case Examples:- Personal: Justin's “leader of leaders” identity clarifies daily standards and decisions.- Artist: Aligning identity (“humble revivalist”) enabled capacity for larger stages without burnout.Common Traps:- Over-clarity Paralysis: Using “I don't know my why” as procrastination disguised as purpose.- Why-Churn: Chasing new missions without rooting in identity → fatigue, inconsistency.Action Steps- Morning (3 minutes): Breath, then declare 2–3 identity truths (e.g., “I am beloved,” “I am a steward,” “I am a generational shifter”).- One Identity-Aligned Action: Ask, “Given who I am, what's one thing I do today?” Do it.- Obedience Rep: Take one small obedient step daily—then journal evidence of fruit (even subtle).- Weekly Review (10 minutes): Note patterns: Did WHO make WHAT easier? Did any HOW/WHY surface?- Pair With S.L.O.W.: Create 5 minutes of stillness before planning; listen, then act.Key Ideas & Quotes“Purpose without identity is precarious.”“You don't earn your WHO; you receive it.”“Be → Do → Discover Why.”“The slower you go (in depth), the faster He can move.”“Obedience is the hinge between hearing and harvest.”Tools Mentioned- Breathwork to prime presence and recall identity before action.- Identity Journal for daily WHO statements and obedience logs.- S.L.O.W. (Stillness–Listen–Obedience–Wisdom) as the meta-rhythm for discernment.===========================Subscribe and Listen to the Own It Show HERE:➡︎ YouTube:https://www.youtube.com/@justinroethlingshoefer➡︎ Apple Podcasts:https://apple.co/3KCyN3j➡︎ Spotify: https://open.spotify.com/show/3F58Ez4lbIKQ6kMu2pfpIG===========================Resources:⚡️CHECK OUR PROGRAMS: https://ownitcoaching.com/programs/⚡️BOOK: https://thepowerofownershipbook.com/=========================== Connect with Justin Roethlingshoefer on Social Media:➡︎ linkedin.com/in/justin-roethlingshoefer➡︎https://www.instagram.com/justinroeth/?hl=en

In this episode of Passion for Dance, Dr. Chelsea talks about self-compassion in dancers who are usually very hard on themselves. Inspired by a listener's question, the episode explores how treating oneself with kindness can improve performance, enhance resilience, and bolster overall mental health. Dr. Chelsea breaks down the concept of self-compassion into three key areas: self-kindness, mindfulness, and common humanity. She offers actionable strategies like reflective journaling, mindfulness, and visualization to help dancers develop this crucial skill. The episode emphasizes that self-compassion doesn't mean lowering standards but rather supporting oneself through challenges to foster continuous growth and motivation. Coaches and dance educators are also given tips on how to model and integrate self-compassion into their feedback.   Episode Resources: https://passionfordancepodcast.com/228   Got an Episode Idea?! Send Dr. Chelsea a message: Voicenote: https://passionfordancepodcast.com/voicemail Written message: https://passionfordancepodcast.com/question   Episode Breakdown: 00:59 The Importance of Self-Compassion 02:18 Defining Self-Compassion 02:47 Key Ideas of Self-Compassion 05:00 Why Self-Compassion Matters in Dance 08:23 Developing Self-Compassion 11:06 Tools for Coaches and Teachers 12:32 Conclusion and Takeaways  

Free live workshop: Relationship Astrology - https://www.quietmindastrology.com/relationshipsWelcome to the Quietmind Astrology weekly horoscope for October 19–26, 2025.We're entering a brand-new phase of the year as Jupiter moves into Cancer, bringing a wave of optimism, faith, and renewal that will unfold all the way through mid-2027. This is the exaltation of Jupiter—an energy of light returning after the mental busyness and overstimulation of Jupiter in Gemini.This week also brings a New Moon in Chitra Nakshatra (Libra) on Tuesday, October 21st, marking the perfect time to begin new chapters in your relationships, goals, and personal balance. Chitra is the architect, the builder—so this lunation invites you to design your next chapter consciously. What kind of love, collaboration, and harmony do you want to create?You'll also feel Mercury entering Scorpio on Friday, October 24th, deepening communication, self-inquiry, and emotional intelligence. Conversations go beneath the surface. It's an ideal time for therapy, astrology study, or journaling—anything that helps you understand yourself and others at a soul level.This episode explores how to work with all three of these energies: Jupiter's long-term expansion, the Libra New Moon's creative rebalance, and Mercury's dive into emotional truth. I'll share how these transits activate the relationship axis of Libra and Aries, the depth-seeking nature of Scorpio, and how the coming weeks can help you heal old relationship samskaras—those karmic patterns that repeat until they're made conscious.If you're ready to bring awareness and intention into your love life, friendships, and inner balance, join my free Relationship Astrology Workshop on October 20th at quietmindastrology.com/relationships. You'll learn how to read synastry charts, understand compatibility, and work with the current Jupiter-in-Cancer and Sun-in-Libra energies for lasting growth in love.5 Key Ideas from the Episode• “We just had Jupiter move into Cancer—the most optimistic, nourishing transit of the year.”• “The New Moon in Chitra is your chance to architect a new chapter in your relationships.”• “Our samskaras—the creases of our life patterns—repeat until we make them conscious.”• “Mercury entering Scorpio helps us get to the heart of what's really going on beneath the surface.”• “Relationships aren't meant to be symmetrical—they're meant to be balanced in a way that works for both people.”Links & ResourcesFree Vedic Birth Chart & Training: quietmindastrology.com/freebirthchartInstagram: instagram.com/quietmindastrologyYouTube: quietmindastrology.com/youtubeMentorship Waitlist: quietmindastrology.com/mentorshipQuietmind Yoga: quietmind.yogaYoga Teacher Training Podcast: anchor.fm/yogateachertrainingKeywords:Vedic astrology, weekly horoscope, Libra New Moon 2025, Mercury in Scorpio 2025, Jupiter in Cancer 2025, Chitra Nakshatra, relationship astrology, samskaras, Libra season, Quietmind Astrology, Jeremy Devens

Sodium bicarbonate is one of the most consistently supported ergogenic aids in sports nutrition research, yet its underlying mechanisms and real-world applications remain widely misunderstood. More recent developments have focused on how to optimise both the timing and formulation of supplementation. The “individualised ingestion timing” approach has emerged as a practical strategy, recognising that the time-to-peak blood bicarbonate concentration varies considerably between individuals. Similarly, novel formulations are being explored to address issues with gastrointestinal distress and practicality of dosing. These include topical approaches such as sodium bicarbonate lotion, and commercial products like Maurten's “Bicarb System.” In this episode, Prof. Lewis Gough joins to discuss the latest evidence on sodium bicarbonate and performance, its mechanisms, novel delivery systems, and the key directions for future research. Dr. Lewis Gough is Associate Professor in Nutrition and Physiology at Birmingham City University. He is globally recognized for his research on sodium bicarbonate supplementation in sport, and his work spans applied sport and exercise nutrition, exercise metabolism, acid–base balance, and fatigue. Timestamps [03:12] Professor Gough's academic journey [06:29] Mechanisms of sodium bicarbonate and historical perspective on lactate [11:21] Sodium bicarbonate's role in performance [22:45] Individual responses to sodium bicarbonate [26:53] Timing strategies for sodium bicarbonate [32:38] Individualized approach to sodium bicarbonate timing [36:47] Traditional vs. novel delivery methods [44:27] Practical recommendations for athletes [51:18] Future research directions [01:02:08] Key Ideas segment Resources Go to episode page (w/ links to relevant studies) Subscribe to Sigma Nutrition Premium Join the Sigma email newsletter for free Enroll in the next cohort of our Applied Nutrition Literacy course See all of Sigma's "Recommended Resources"

In this episode, I'm exploring the mindset shift data professionals need to make when moving into analytics and AI data product management. From how to ask the right questions to designing for meaningful adoption, I share four key ways to think more like a product manager, and less like a deliverables machine, so your data products earn applause instead of a shoulder shrug. Highlights/ Skip to: Why shift to analytics and AI data product management (00:34) From accuracy to impact and redefining success with AI and analytical data products  (01:59) Key Idea 1: Moving from question asker (analyst) to problem seeker (product) (04:31) Key Idea 2: Designing change management into solutions; planning for adoption starts in the design phase (12:52) Key Idea 3: Creating tools so useful people can't imagine working without them. (26:23) Key Idea 4: Solving for unarticulated needs vs. active needs (34:24) Quotes from Today's Episode “Too many analytics teams are rewarded for accuracy instead of impact. Analysts give answers, and product people ask questions.The shift from analytics to product thinking isn't about tools or frameworks, it's about curiosity.It's moving from ‘here's what the data says' to ‘what problem are we actually trying to solve, and for whom?'That's where the real leverage is, in asking better questions, not just delivering faster answers.” “We often mistake usage for success.Adoption only matters if it's meaningful adoption. A dashboard getting opened a hundred times doesn't mean it's valuable... it might just mean people can't find what they need.Real success is when your users say, ‘I can't imagine doing my job without this.'That's the level of usefulness we should be designing for.” “The most valuable insights aren't always the ones people ask for. Solving active problems is good, it's necessary. But the big unlock happens when you start surfacing and solving latent problems, the ones people don't think to ask for.Those are the moments when users say, ‘Oh wow, that changes everything.'That's how data teams evolve from service providers to strategic partners.” “Here's a simple but powerful shift for data teams: know who your real customer is. Most data teams think their customer is the stakeholder who requested the work… But the real customer is the end user whose life or decision should get better because of it. When you start designing for that person, not just the requester, everything changes: your priorities, your design, even what you choose to measure.” Links Need 1:1 help to navigate these questions and align your data product work to your career? Explore my new Cross-Company Group Coaching at designingforanalytics.com/groupcoaching For peer support: the Data Product Leadership Community where peers are experimenting with these approaches. designingforanalytics.com/community

Learn practices to harness the energy of each day in the Deepen Your Practice workshop at https://www.quietmind.yoga/deepenEach day of the week carries its own frequency, a specific planetary energy that's been woven into our language and daily lives for thousands of years, yet most people never realize it.In this episode of the Quietmind Astrology Podcast, I'll show you how to harness the grahas (planets) through the simple rhythm of the week; from the Sun's vitality on Sunday to Saturn's discipline on Saturday, and how these ancient cycles can guide your routines, mindset, and spiritual practice.The names of the days themselves reveal the secret: Sunday for the SunMonday for the Moon (Lunas in Spanish)Tuesday for Mars (Martes)Wednesday for MercuryThursday for Jupiter (Jueves)Friday for Venus (Viernes)Saturday for Saturn (Sábado). These aren't coincidences, they're remnants of a system that once consciously aligned human life with cosmic time.When you understand this cycle, you can begin to plan your week with intention. Need to strengthen discipline and structure? Work with Saturn on Saturdays: wear dark blue or black, volunteer, fast, or spend time with elders. Feeling the need to reconnect with your spiritual path? Sunday, ruled by the Sun, is your day to center, honor your vitality, and reconnect with your higher purpose.Each graha has a natural day, color, and practice that helps bring its energy into balance:- Sunday (Sun / Surya): vitality, confidence, self-realization, leadership. Practice sun salutations, gratitude, and spiritual reflection. Wear orange or gold.- Monday (Moon / Chandra): emotions, nurturing, peace. Practice restorative yoga, gentle movement, and care for your home. Wear white or silver.- Tuesday (Mars / Mangala): strength, courage, action. Engage in exercise, assertive communication, or productive work. Wear red.- Wednesday (Mercury / Budha): communication, learning, adaptability. Great for writing, meetings, and kirtan. Wear green.- Thursday (Jupiter / Guru): wisdom, faith, purpose. Study, journal, or learn from a teacher. Wear yellow.- Friday (Venus / Shukra): love, beauty, relationships. Enjoy music, art, romance, and the senses. Wear pink or variegated colors.- Saturday (Saturn / Shani): discipline, service, patience. Do chores, volunteer, fast, or spend time with elders. Wear blue or black.You'll also learn how the hour of the day, called the hora, repeats this planetary pattern every 24 hours, meaning every hour holds a different energetic quality. And you'll discover how your own birth day of the week reflects your inherent tendencies. For example, being born on a Tuesday connects you to the Mars archetype: initiative, courage, and movement.These aren't just symbolic ideas, they're time-tested rituals that help bring rhythm, meaning, and flow into your life. When you start to live in tune with these cycles, everything begins to feel more natural: your work, rest, relationships, and self-care all align with the energy of the moment.Want to go deeper into daily practices and yoga sequences for each planetary energy? Check out my Deepen Your Practice Workshop at quietmind.yoga/deepen.5 Key Ideas from the Episode:1. Each day of the week corresponds to one of the seven visible grahas — Sun through Saturn.2. The planetary order of the days is based on the ancient hora system, not random naming.3. Your birth day of the week reveals part of your natural tendencies and dharma expression.4. Colors, rituals, and actions can align you with the day's planetary frequency.5. Living in rhythm with planetary time creates harmony, discipline, and inner peace.Free Vedic Birth Chart & Training:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ https://www.quietmindastrology.com/freebirthchartInstagram:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ https://www.instagram.com/quietmindastrology1:1 Reading: https://www.quietmindastrology.com/readingYoutube: https://www.quietmindastrology.com/youtube