The Adventurous Lectionary – November 1, 2026 – Pentecost 22

Last updated on: October 25, 2026 at 3:49 pm by Bruce Epperly

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The Adventurous Lectionary – November 1, 2026 – Pentecost 22 2026-10-25T15:49:37-04:00 Bruce Epperly

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Joshua 3:7-17
Psalm 1071-7, 33-37
I Thessalonians 2:9-13
Matthew 23:1-12

Today’s scriptures are challenging and they call for critique as well as affirmation. We must read the Bible biblically and this means negation as well as affirmation, critique as well as appreciation. The readings paint a variety of pictures of God’s involvement in the raising up of leaders and in our institutional and corporate decision-making. Does our image of God include or exclude those who differ from us, or create the possibility of persecution and genocide or institutional healing and transformation? Does our vision of God shape our vision of leadership in the church, home, and nation? Does our vision of God promote violence or reconciliation, genocide or generosity, colonization or compassion?

The reading from Joshua presents an account of the Israelites’ escape from Egypt. It depicts Joshua as a leader, blessed by God with powers similar to his predecessor Moses. In the case of the reading from Joshua 3, God is described as giving Joshua, God’s agent of victory, the power to part the Jordan River enabling the people move forward safely to their new land. The main difference in the passages, however, involves the intent of both God and Israelites – the crossing of the Red Sea under Moses’ leadership involved liberation from captivity. In contrast, the miraculous crossing of the Jordan, under Joshua, was the prelude to conquest and displacement of the native peoples. No doubt the Israelites, like many before and after them, believed God was on their side and that the enemy – the present occupant – had no right to their homeland. In this time of violence in Gaza, the West Bank, and Israel, these passages need to be handled with care and prayer.

We cannot support an uncritical and destructive interpretation of these scriptures to support the willful annihilation of Gaza and its inhabitants, nor does it justify the appropriation of the lands of West Bank Palestinians? We must call this, along with the Hamas attack on Israeli non-combatants for what they are – violations of the morality of humanity and the vision of God!

From the cosmic point of view, the twin stories beg the question, “How influential is God on natural processes? Can God determine cause and effect relationships using certain media as talismans – Moses’ staff or the ark of the covenant? And, if so, why can’t God always effect similar changes in our physical bodies, for example, the eradication of cancer cells?” Both readings mirror each other in their ruthlessness: the Egyptian soldiers die as the result of surging waters; the Canaanites will soon be victims of Israelite colonization. Does God cause, inspire, or condone such violence? Does God really pick sides in international conflicts?

Clearly, the God of Israel can do great things and can raise up great leaders. The challenge of this passage is that it encourages nationalistic identifications of our nation’s projects with God’s will. We see this in bloodthirsty Christian, Zionist, and Palestinian terrorism. Passages such as this have been used as weapons of war and genocide throughout the centuries. They assume God has a preferential option for some peoples and is hell-bent on destroying others. We can see this in the behavior of ISIS, Hamas, and al Qaeda, white Christian nationalism, Indian Hindu nationalism, extreme Zionism, and in our own nation-first policy that assumes our way is the right way and that might makes right whether in the invasion of Venezuela and threats to Cuba and Greenland. Historically, we can also see this in the conquest of the Americas, the Crusades, and southern Africa by those who presumed they were instruments of God’s will.

Passages such as this, as well as the destruction of Jericho and the ensuing bloodlust, need to be used with caution and criticism. We might consider the story from the point of view of the Canaanites as well as the Israelites not to mention Israelis on October 7, West Bank Palestinians whose land is being appropriated, Gazan families fleeing for their lives, and undocumented residents terrorized by ICE. How would they have recounted these events? Would they have invoked God’s blessing on the wars that ensued? Did their defeats create a crisis of faith in relationship to the gods they worshipped? The stories told by the “losers” may be just as insightful and truthful as those told by the “winners.”

The litany from Psalm 107 proclaims the goodness of God and reminds us that God’s steadfast love endures forever. The Psalmist believes that God is ultimately on our side – and the extent “our” is debatable in this passage – and that God will provide what we need for safety, well-being, and spiritual flourishing. To be meaningful today, this passage must be both individualized and universalized. God wants my flourishing and the flourishing of my family; God also wants all creation to flourish. This passage encourages, then, an ethic of flourishing in which we seek the well-being of all God’s beloved. Abundant life is for all creation, and not just my immediate kin or our nation. We must pray, as Lincoln did, to be on God’s side rather than to have God on our sides.

The passage from I Thessalonians raises two important points, as I see it. First, in response to hearing God’s word diligently preached, we are called to “lead a life worthy of God.” Embracing God’s good news in Jesus involves the whole of our lives – body, mind, and spirit. It involves a transformed mind (Romans 12:2) and transformed actions, and faith active in love for each other. As Paul says to the Galatians, the choice is clear: we can live by the egocentric ways of the flesh or the open-hearted ways of the spirit. One way emphasizes self and its well-being; the other path embraces the well-being of others as well as my needs. Our care for each other is the fullest demonstration of God’s grace toward humankind. In light of the story of Joshua and the Israelites, what would it mean for our nation and its leaders to live lives worthy of God? With the election just a few days away, what dos living a life worthy of God mean as we cast our votes. Raphael Warnock says a vote is a type of prayer for the world we want. What kind of world, nation, community do we want? Does it fit into God’s vision of Shalom?

Despite the fact that many Christians see biblical ethics as primarily personal, authentic biblical ethics – and the passage in I Thessalonians – guides and challenges corporate behavior as well as individual actions.

The second important point is the identification of the evangelist’s words with God’s word. This may strike many preachers as hubris. How many of us preachers would say, “The word of God that you heard from us, you accepted it not as a human word but as what it really is, God’s word, which is also at work in you believers?” Do we assume to be speaking “God’s word” from our pulpits? This sounds too fundamentalist and too authoritarian for most progressive preachers. Yet, we must be open to God’s word speaking and working through us, if God is truly omnipresent and constantly presenting us with insights and intuitions. We can be the voice of God, in all humility, to one another. Given that, we need to take our preaching seriously. Good – and sometimes bad – preaching changes lives.

Our congregants’ lives can be transformed – persons can experience new hope – as a result of the interplay of the Spirit’s guidance and a well-thought-out preached word. Perhaps the author of I Thessalonians is not suggesting perfection or an absolute correspondence of his word with God’s intent, but rather the ability to align oneself with God in such a way that one’s words reveal God’s life-transforming message.

Will we as preachers let God’s vision inspire our vision? Will we jettison ego for the good of the congregation and the world? Will Christ speak through us rather than self-interest or privilege?

The reading from I Thessalonians and Matthew 23 mirror each other. In the case of Jesus’ description of the religious leaders, their errors come from separating themselves from others, and from claiming a special position in relationship with God, and assuming a type of authority that is beyond human reach. They see themselves as better than their congregants. What they preach, they don’t practice. They need, as the Quakers say, to let their lives speak.

Even when we share God’s good news, we need to share it with humility and for the well-being of others and not our self-aggrandizement or ego-boosting. We are mere mortals, and yet we have been entrusted with God’s message. God’s message joins, rather than separates us, from others, binding us together in brokenness and healing. We can as Thessalonians and the words of Jesus suggest mediate God’s good news through words of wisdom and love, and this should be our goal, whether teaching, preaching, or sharing with one another. Our lives – as well as our words – are our testimony and we pastors are called to live worthy of God and preach worthy of the grace we have received.

Let us ponder what a worthy life means in this age of partisanship and incivility. What does it mean to let Christ speak through us in our sermons, voting, and political advocacy? What does our faith call us to do as we seek to live out Christ’s way in economics and foreign policy?

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Bruce Epperly is Theologian in Residence at Westmoreland Congregational United Church of Christ, Bethesda, MD and a professor in theology and spirituality at Wesley Theological Seminary in Washington DC. He is the author of over ninety books, including Jesus: Mystic, Healer, and Prophet; Creation Sings: Forty Days of Spiritual Wisdom from the Non-Human World; Messy Incarnation: Meditations on Christ in Process; and Homegrown Mystics: Restoring Our Nation with the Healing Wisdom of America’s Visionaries. His latest books are Creation Sings: Forty Days of Spiritual Wisdom from the Non-human World and Whitehead and Jesus:An Adventure in Spiritual Transformation. He is married to Rev. Kate Epperly, D.Min. and lives in Potomac, Maryland.

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Adventurous Lectionary - Pentecost 22 - October 25, 2026