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Paul A. Laughlin

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The apparent absence of God -- Exodus 17:1-7, Romans 11:33-36, Psalm 95, Matthew 16:13-20 -- Paul A. Laughlin -- Proper 16 | Ordinary Time 21 - A -- 1989
Exegetical note: At first it appears that the thirsty (and by now weary) Israelites are expressing m
Our futile present vs. God's future presence -- Isaiah 7:10-16, Romans 1:1-7, Psalm 24, Matthew 1:18-25 -- Paul A. Laughlin -- Fourth Sunday of Advent - A -- 1989
Exegetical note: In its original setting, this famous prophecy was directed at a reluctant recipient
The qualities and consequences of the One who comes -- Psalm 72, Romans 15:4-13, Matthew 3:1-12 -- Paul A. Laughlin -- Second Sunday of Advent - A -- 1989
Exegetical note: This description of the ideal Davidic king (i.e., the hoped-for Messiah) contains t
The requirements of God -- Micah 6:1-8, 1 Corinthians 1:18-31, Psalm 37, Matthew 5:1-12 -- Paul A. Laughlin -- Epiphany 4 | Ordinary Time 4 - A -- 1989
Exegetical note: Prophesying at the end of the eighth century B.C.
The Church's mission in time and space -- Acts 1:1-11, Psalm 47, Ephesians 1:15-23, Luke 24:46-53 -- Paul A. Laughlin -- Ascension of the Lord - A -- 1989
Exegetical note: With this beginning to what is, in effect, his Volume Two, Luke epitomizes his Gosp
Being borne on eagle's Wings -- Exodus 19:19, Psalm 114, Matthew 16:21-28 -- Paul A. Laughlin -- Proper 17 | Ordinary Time 22 - A -- 1989
Exegetical note: One of the most striking images of God in the Pentateuch appears in this passage: G
A Servant with Spirit -- Isaiah 42:1-9, Psalm 29, Matthew 3:13-17 -- Paul A. Laughlin -- The Baptism of our Lord | Epiphany 1 | Ordinary Time 1 - A -- 1989
Exegetical note: The identity of the Suffering Servant named in this so-called "First Servant Song"
Other gods -- Exodus 20:1-20, Psalm 19, Matthew 18:21-35 -- Paul A. Laughlin -- Proper 19 | Ordinary Time 24 - A -- 1989
Exegetical note: The commandments of the so-called "First Table," i.e., those dealing directly with
God's coming salvation -- Isaiah 62:6-7, 10-12, Psalm 97, Titus 3:4-7, Luke 2:8-20 -- Paul A. Laughlin -- Second Sunday after Christmas - A -- 1989
Exegetical note: These verses are drawn from a larger passage that announces the imminent restoratio
God's unbearable majesty -- Exodus 33:12-23, Psalm 99, Philippians 2:1-13, Matthew 21:28-32 -- Paul A. Laughlin -- Proper 21 | Ordinary Time 26 - A -- 1989
Exegetical note: Face imagery permeates this selection.
God's return to reign -- Isaiah 52:7-10, Psalm 98, John 1:1-14 -- Paul A. Laughlin -- The Nativity of our Lord - A -- 1989
Exegetical note: Deutero-Isaiah's enthronement announcement - "Your God reigns!" - and vision of Yah
Divine commission and human ordination -- Numbers 27:12-23, Psalm 81, Philippians 3:12-21, Matthew 21:33-43 -- Paul A. Laughlin -- Proper 22 | Ordinary Time 27 - A -- 1989
Exegetical note: In anticipation of his death, Moses asks God to select a successor for him, lest th
The saints' ultimate reward -- Revelation 7:9-17, 1 John 3:1-3, Psalm 34, Matthew 5:1-12 -- Paul A. Laughlin -- All Saints Day - A -- 1989
Exegetical note: The powerful scene here is best appreciated against the backdrop of the reign of Em
The greatness of godliness -- Deuteronomy 34:1-12, Psalm 135, Philippians 4:1-9, Matthew 22:1-14 -- Paul A. Laughlin -- Proper 23 | Ordinary Time 28 - A -- 1989
Exegetical note: The testimonial that concludes the poignantly moving account of Moses' death and se
Felt repentance versus formal regrets -- Joel 2:1-2, 12-17, 2 Corinthians 5:20b-6:2 (3-10), Matthew 6:1-6, 16-21, Psalm 51 -- Paul A. Laughlin -- Ash Wednesday - A -- 1989
Exegetical note: The context for Joel's prophesies is a plague of locusts, which he interprets as a
A God for all -- Ruth 1:1-19a, Psalm 146, 1 Thessalonians 1:1-10, Matthew 22:15-22 -- Paul A. Laughlin -- Proper 24 | Ordinary Time 29 - A -- 1989
Exegetical note: The fact that the heroine of this story is not a Hebrew but a Moabite woman, and th
The power of God's presence -- Isaiah 9:2-7, Psalm 96, Titus 2:11-14, Luke 2:1-20 -- Paul A. Laughlin -- The Nativity of our Lord - A -- 1989
Exegetical note: This joyous coronation anthem probably celebrated the enthronement rather than the
Grace begets grace -- Ruth 2:1-13, Psalm 128, 1 Thessalonians 2:1-8, Matthew 22:34-46 -- Paul A. Laughlin -- Proper 25 | Ordinary Time 30 - A -- 1989
Exegetical note: It is not entirely clear whether Ruth set out for or happened onto Boaz' field, sin
Easter as God's "Yes" -- Acts 10:34-43, Colossians 3:1-4, Psalm 118, Matthew 28:1-10 -- Paul A. Laughlin -- Easter Day - A -- 1989
Exegetical note: The heart of the kerygmatic recapitulation contained in Peter's speech to Gentiles
Small human events in God's great plan -- Ruth 4:7-17, Psalm 127, Matthew 23:1-12 -- Paul A. Laughlin -- Proper 26 | Ordinary Time 31 - A -- 1989
Exegetical note: The key idea in this selection is that people behaving righteously in small events
Public holiness -- Leviticus 19:1-2, 9-18, Psalm 119, 1 Corinthians 4:1-5, Matthew 5:38-48 -- Paul A. Laughlin -- Epiphany 8 | Ordinary Time 8 - A -- 1989
Exegetical note: The first two verses of this chapter set the theme: holiness.
End-time expectations -- Amos 5:18-24, Psalm 50, 1 Thessalonians 4:13-18, Matthew 25:1-13 -- Paul A. Laughlin -- Proper 27 | Ordinary Time 32 - A -- 1989
Exegetical note: The warning of Amos is against the presumption of those among his own people who we
Ritual versus righteousness -- Isaiah 58:3-9a, Psalm 112, Matthew 5:13-16 -- Paul A. Laughlin -- Epiphany 5 | Ordinary Time 5 - A -- 1989
Exegetical note: Trito-Isaiah, writing in the context of the early days of the return of the exiles
The jealousy of God -- Zephaniah 1:7, 12-18, Psalm 76, 1 Thessalonians 5:1-11, Matthew 25:14-30 -- Paul A. Laughlin -- Proper 28 | Ordinary Time 33 - A -- 1989
Exegetical note: Writing in the days of the reformer King Josiah and the prophet Jeremiah, Zephaniah
God's eternal plan: a Gospel for the world -- Ephesians 3:1-12, Matthew 2:1-12 -- Paul A. Laughlin -- Epiphany of the Lord - A -- 1989
Exegetical note: The axis around which this (probably pseudoPau line) passage turns is the idea of G
UPCOMING WEEKS
In addition to the lectionary resources there are thousands of non-lectionary, scripture based resources...
Baptism of Our Lord
29 – Sermons
120+ – Illustrations / Stories
40 – Children's Sermons / Resources
25 – Worship Resources
27 – Commentary / Exegesis
4 – Pastor's Devotions
and more...
Epiphany 2 | OT 2
30 – Sermons
120+ – Illustrations / Stories
39 – Children's Sermons / Resources
24 – Worship Resources
30 – Commentary / Exegesis
4 – Pastor's Devotions
and more...
Epiphany 3 | OT 3
30 – Sermons
120+ – Illustrations / Stories
31 – Children's Sermons / Resources
22 – Worship Resources
25 – Commentary / Exegesis
4 – Pastor's Devotions
and more...
Plus thousands of non-lectionary, scripture based resources...

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And he said to me, "You are my servant, Israel, in whom I will be glorified." But I said, "I have labored in vain, I have spent my strength for nothing and vanity; yet surely my cause is with the Lord, and my reward with my God." And now the Lord says, who formed me in the womb to be his servant, to bring Jacob back to him, and that Israel might be gathered to him ...
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COMMENTARY ON THE LESSONS

Lesson 1: Isaiah 49:1-7 (C, E); Isaiah 49:3, 5-6 (RC)
Paul E. Robinson
A man by the name of Kevin Trudeau has marketed a memory course called "Mega-Memory." In the beginning of the course he quizzes the participants about their "teachability quotient." He says it consists of two parts. First, on a scale of one to ten "where would you put your motivation to learn?" Most people would put themselves pretty high, say about nine to ten, he says.
Charles L. Aaron, Jr.
The first chapter of John bears some similarity to the pilot episode of a television series. In that first episode, the writers and director want to introduce all of the main characters. In a television series, what we learn about the main characters in the first episode helps us understand them for the rest of the time the show is on the air and to see how they develop over the course of the series. John's narrative begins after the prologue, a hymn or poem that sets John's theological agenda. Once the narrative begins in verse 19, John focuses on identifying the characters of his gospel.
Dallas A. Brauninger
E-mail
From: KDM
To: God
Subject: Enriched
Message: I could never be a saint, God. Lauds, KDM

The e-mail chats KDM has with God are talks that you or I might likely have with God. Today's e-mail is no exception: I could never be a saint, God. Lauds, KDM. The conversation might continue in the following vein: Just so you know, God, I am very human. Enriched, yes; educated, yes; goal-oriented, yes; high-minded, yes; perfect, no.
Robert A. Beringer
Charles Swindoll in his popular book, Improving Your Serve, tells of how he was at first haunted and then convicted by the Bible's insistence that Jesus came not to be served, but to serve and to give his life a ransom for many (Mark 10:45)." The more he studied what the Bible says about servanthood, the more convinced Swindoll became that our task in this world, like that of Jesus, is not to be served, not to grab the spotlight, and not to become successful or famous or powerful or idolized.
Wayne H. Keller
Adoration And Praise

Invitation to the Celebration

(In advance, ask five or six people if you can use their names in the call to worship.) Remember the tobacco radio ad, "Call for Phillip Morris!"? Piggyback on this idea from the balcony, rear of the sanctuary, or on a megaphone. "Call for (name each person)." After finishing, offer one minute of silence, after asking, "How many of you received God's call as obviously as that?" (Show of hands.) Now, silently, consider how you did receive God's call. Was it somewhere between the call of Peter and Paul?
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CALL TO WORSHIP
Do not keep the goodness of God hidden in your heart: proclaim God's faithfulness and saving power.

PRAYER OF CONFESSION

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"Who's your family?" Southerners know this greeting well, but it is not unheard of above, beside, and around the Mason-Dixon line. Many people value roots -- where you come from, who your people are, what constitutes "home." We speak of those who are "rootless" as unfortunate; those who "wander" are aimless and unfocused. Adopted children search for their birth parents because they want to understand their identity, and to them that means more than how they were raised and what they have accomplished -- heritage counts. Clearly, we place a high value on origins, birth, and descent.
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One of my favorite British situation comedies is Keeping Up Appearances. It chronicles the attempts of Hyacinth Bucket, pronounced "bouquet" on the show, to appear to have entered the British upper class by maintaining the manners and mores of that social set. The nearby presence of her sisters, Daisy and Rose, serve as a constant reminder that she has not gotten far from her origins in anything but the upper class.

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Good morning, boys and girls. Do you remember a few weeks ago when we were talking about the meaning of names? (let them answer) Some names mean "beautiful" or "bright as the morning sun." Almost every name has a special meaning.

Good morning! What do I have here? (Show the stuffed animal
or the picture.) Yes, this is a lamb, and the lamb has a very
special meaning to Christians. Who is often called a lamb in the
Bible? (Let them answer.)

Once, when John the Baptist was baptizing people in the
river, he saw Jesus walking toward him and he said, "Here is the
Lamb of God who takes away the sin of the world!" Why do you
think he would call Jesus a lamb? (Let them answer.)

To understand why Jesus is called a lamb, we have to go back
Good morning! How many of you are really rich? How many of
you have all the money you could ever want so that you can buy
anything you want? (Let them answer.) I didn't think so. If any
of you were that rich, I was hoping you would consider giving a
generous gift to the church.

Let's just pretend we are rich for a moment. Let's say this
toy car is real and it's worth $50,000. And let's say this toy
boat is real and it's worth $100,000, and this toy airplane is a

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