Our reading today is from Exodus 32.

Exodus 32:1-20 & 30-35

When the people saw that Moses delayed to come down from the mountain, the people gathered around Aaron and said to him, “Come, make gods for us, who shall go before us; as for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him.” Aaron said to them, “Take off the gold rings that are on the ears of your wives, your sons, and your daughters and bring them to me.” So all the people took off the gold rings from their ears and brought them to Aaron. He took these from them, formed them in a mold, and cast an image of a calf, and they said, “These are your gods, O Israel, who brought you up out of the land of Egypt!” When Aaron saw this, he built an altar before it, and Aaron made a proclamation and said, “Tomorrow shall be a festival to the Lord.” They rose early the next day and offered burnt offerings and brought sacrifices of well-being, and the people sat down to eat and drink and rose up to revel.

The Lord said to Moses, “Go down at once! Your people, whom you brought up out of the land of Egypt, have acted perversely; they have been quick to turn aside from the way that I commanded them; they have cast for themselves an image of a calf and have worshiped it and sacrificed to it and said, ‘These are your gods, O Israel, who brought you up out of the land of Egypt!’ ” The Lord said to Moses, “I have seen this people, how stiff-necked they are. Now let me alone so that my wrath may burn hot against them and I may consume them, and of you I will make a great nation.”

But Moses implored the Lord his God and said, “O Lord, why does your wrath burn hot against your people, whom you brought out of the land of Egypt with great power and with a mighty hand? Why should the Egyptians say, ‘It was with evil intent that he brought them out to kill them in the mountains and to consume them from the face of the earth’? Turn from your fierce wrath; change your mind and do not bring disaster on your people. Remember Abraham, Isaac, and Israel, your servants, how you swore to them by your own self, saying to them, ‘I will multiply your descendants like the stars of heaven, and all this land that I have promised I will give to your descendants, and they shall inherit it forever.’ ” And the Lord changed his mind about the disaster that he planned to bring on his people.

Then Moses turned and went down from the mountain, carrying the two tablets of the covenant in his hands, tablets that were written on both sides, written on the front and on the back. The tablets were the work of God, and the writing was the writing of God, engraved upon the tablets. When Joshua heard the noise of the people as they shouted, he said to Moses, “There is a noise of war in the camp.” But he said,

“It is not the sound made by victors
or the sound made by losers;
it is the sound of singing that I hear.”

As soon as he came near the camp and saw the calf and the dancing, Moses’s anger burned hot, and he threw the tablets from his hands and broke them at the foot of the mountain. He took the calf that they had made, burned it with fire, ground it to powder, scattered it on the water, and made the Israelites drink it.

On the next day Moses said to the people, “You have sinned a great sin. But now I will go up to the Lord; perhaps I can make atonement for your sin.” So Moses returned to the Lord and said, “Alas, this people has sinned a great sin; they have made for themselves gods of gold. But now, if you will only forgive their sin—but if not, please blot me out of the book that you have written.” But the Lord said to Moses, “Whoever has sinned against me I will blot out of my book. But now go, lead the people to the place about which I have spoken to you; see, my angel shall go in front of you. Nevertheless, when the day for punishment comes, I will punish them for their sin.”

Then the Lord sent a plague on the people, because they made the calf—the one that Aaron had made.

For the Word of God in scripture,
For the Word of God among us,
For the Word of God within us,
Thanks be to God.

***

There is an old Jewish teaching, which is almost like a koan. You all know what a koan is right? In Zen Buddhism, a koan is a thought or question which has no real answer, but which helps your mind concentrate and focus. The classic example is What is the sound of one hand clapping? Though koans are usually more profound than corny.  So the ancient rabbis, their koan, they wondered if God prays? And if so, what is it that God prays for?

But instead of leaving this koan unanswered, the rabbis attempt to fill in the blank. Their answer? God prays that God’s own mercy will outweigh and outlast God’s anger.

We see the struggle between divine mercy and divine anger in today’s passage. Moses, who at God’s sending, helped free the people from captivity in Egypt, led them out into the wilderness, has gone off on some sort of silent retreat. But really, we know that he is up the mountain receiving the Torah, the ten commandments from God. The rabbis say that the Torah is a gift of love from God to God’s people, but like an impatient child at Christmas or their birthday, the people can’t wait to open their gift. Actually, it is really Moses that they are missing. After all, it is Moses who has led them all this way.

Well, again, it is God through Moses, but practically speaking Moses is their connection to God. To them, no Moses, no God. And Moses has left them on their own for 40 days. One ancient commentator postulated, “How late was Moses after 40 days?” Six hours! Just six hours!

They have only been waiting six hours before they lose their ever-loving minds. But that just shows their level of anticipation, their level of dependence on Moses. And so fearing that Moses, and by proxy God, has permanently abandoned them after only six hours, they seek comfort in the next best thing, Moses’ brother Aaron. They go to Aaron and say, “Come, make god’s for us.”

Now if we were to pause here and speculate about Aaron’s response, I am guessing most of us would say that Aaron would refuse their request, remind them that the God of Moses, of Abraham, Isaac, and Jacob, the one true God, and that God alone, led them out of Egypt.

Instead, Aaron says, collect all your gold rings, all your gold jewelry and melt it down so we can build a golden statue. What? I mean, I get the impatience of the people. They only seem to have a tenuous grip on what is going on, but Aaron? Aaron is Moses’ brother; he is part of the inner circle. Surely, he should know better!

But before we throw Aaron under the bus too hard, let me point out one redeeming factor: the people ask Aaron to produce for them gods, the generic Elohim in Hebrew. Aaron responds with the name Adonai, which is a direct reference to the God of Moses. So essentially, Aaron consents to the overwhelming need of the people to connect with something greater, but he does not help them build a statue to replace God, rather he does so as a substitute for Moses.

You see, what Aaron fails to recognize is that God acts through people, not inanimate objects like statues, even statues made of gold. God has used Moses, but God can use Aaron too. God can use any of us.

One of the fundamental claims of our faith is that God chooses not to be God without us. Presumably God could have. God didn’t have to create all that is, but God chose to. God could have just created beings which would do God’s will, no questions asked, but God chose to create beings that are free to make their own choices, free to experience joy and pain, love and loss.

Too often life makes us question, what kind of God would allow innocent people to suffer, children to die, disease, war, violence? What kind of God? The only answer I know to that question, and I admit it is not the one we are looking for, one that brings great comfort, is that it is a God who doesn’t want robots as children, but is willing to risk giving us freedom, which means the freedom to experience all the ups and downs. Because love is not love if it is forced or coerced.

So really, in this story, what we have is the sting and pain of rejection that God feels when the people God has chosen, so quickly abandon them and seek comfort elsewhere. The text tells us that God speaks to Moses saying, “I have seen this people, how stiff-necked they are. Now let me alone so that my wrath may burn hot against them and I may consume them, and of you I will make a great nation.”

There is a lot going on in this short passage. God is clearly upset. We get that. But then God tells Moses to leave God alone so that God’s wrath may burn hot. In other words, God knows that Moses will try to talk God out of it. But not only does God tell Moses to leave them along, God makes Moses an offer. If Moses lets him wipe out the people again, like we are told happened in the great flood, God will appoint Moses as the new Noah, the new Abraham. He will raise up a new people, a new nation, through Moses. It is a temptation not unlike that which Jesus faces in the desert.

But Moses is the hero of this story. He refuses to give in to temptation. He refuses to leave God alone to stew in his anger. Moses argues with God and reminds God of God’s own compassion and mercy. And then we get this gold nugget: “And the Lord changed his mind about the disaster that he planned to bring on his people.”

Moses won the argument. God is persuaded. Mercy wins. Love wins. Anger subsides. God’s own prayer is answered and God acts out of compassion, not judgment.

The picture that emerges from this text is that the relationship between God and humanity, between God and creation is much more of a two-way street than we may have been at first led to believe. If God chooses not to be God without us, if God wants a genuine, not forced or coerced relationship with us, if God gives us the freedom to choose, then God also chooses not to remain far off and distant. The god we first met, the god who is in charge of everything, and makes everything happen, who has us like puppets on a string, well it turns out, according to the biblical witness that this god may be as false as the golden calf the people built at the foot of Sinai. This god may be one we invented to absolve ourselves from responsibility. We say, God is in charge. God will fix it. If it happened, it must be God’s will. As pious as these sound, they are golden calves of our own making.

The true God, Adonai, the God of Abraham, Isaac, Jacob, the God of Moses, the God of Jesus Christ, is not a bully or a tyrant, but a partner. And arguing with God, disputing with God, is not blasphemy, but the living out of that relationship. Notice who in the text argues with God. It is not, as we often suppose, those who are against God, those who are far off. It is Moses, God’s own right-hand man in this scene. The one closest to God, who trusts God. Disputing with God is a sign of faith!

What does God pray for? I might answer that question a little different than those ancient rabbis. I think God prays for us to love God and to love one another, the way that God loves us. And that, I believe, is beyond dispute. Amen.

The post Disputing with God ~ Appealing to God’s Mercy appeared first on Roland Park Presbyterian Church.

Discussion Questions:

1. Seeing and Blindness

• The disciples assume someone must have sinned to cause the man’s blindness. Why do you think we are often quick to assign blame when we see suffering?
• Jesus reframes the situation entirely. How does his response challenge the way you interpret hardship or injustice?

2. The Power of Listening

• Pastor Mark suggests this passage may be more about hearing than seeing. Where in the story do you notice people refusing to listen?
• The sermon says, “There is no better way to love, no greater gift than to listen.” When have you experienced the gift of someone truly listening to you?
• Who in your life or community may not be feeling heard right now?

3. Ignorance vs. Willful Blindness

• Pastor Mark distinguishes between ignorance (not knowing better) and willful blindness (refusing to see). Where do you see each of these at work in the story?
• When have you had a moment of “once I knew better, I could do better”?
• What helps you stay open to growth rather than becoming defensive?

4. Holy Trouble

• The man born blind refuses to deny his experience: “Though I was blind, now I see.” Why does his testimony cause such disruption?
• When does faithfulness require us to speak truth, even when it creates discomfort?
• How might following Jesus lead us into “holy trouble” in our own context?

5. Seeing God’s Glory in One Another

• Jesus says the man’s life reveals God’s works. How might we see God’s glory revealed in people whose gifts or abilities fall outside what society considers “normal”?
• Do we celebrate the unique gifts of those in our midst? How can we do this more intentionally?

6. Responding to a Hurting World

• The sermon names real suffering in our world — injustice, exclusion, environmental distress. How do you respond emotionally when confronted with overwhelming need?
• Pastor Mark reminds us: “You can’t solve the world’s problems. But you do have something to offer.” What might that “something” be for you this week?

7. Living the Light

• If Jesus is the Light of the World, what does it mean for us to reflect that light?
• What is one concrete way you can practice deeper listening this week — at home, at work, in church, or in the wider community?

The post Sermon Discussion Guide: The Light of the World appeared first on Roland Park Presbyterian Church.

Discussion Questions:

1. Encountering Jesus at the Well

• In John 4, Jesus meets the Samaritan woman in the bright light of day—unlike Nicodemus who comes to him under the cover of night in the previous chapter. What does this contrast reveal about how people come to faith?
• What strikes you about the way Jesus interacts with the Samaritan woman? How does he show relational power instead of dominant power?

2. Relational Power

• Pastor Mark referenced a BUILD gathering where relational power was described as “power with” rather than “power over.” How do you experience these two kinds of power in your daily life?
• How might we as a church live more fully into relational power, especially in the way we welcome others or advocate for justice?

3. Testimony and Transformation

• The woman leaves her water jar behind and rushes to tell her community about Jesus. Why do you think she was so compelled to share?
• Have you ever had a moment when you felt truly seen or known, like the woman at the well? How did that change you?

4. Our True Identity

• The sermon quoted Rev. Joanna Adams: “There are so many voices that would tell us who we are… but all of that is a lie. We are first and last the beloved of God.” What are the voices in your life that try to define your worth?
• What helps you return to your identity as God’s beloved?

5. Applying the Sermon

• What’s in your well? What sources of living water—grace, love, justice—are bubbling beneath the surface of your life right now?
• As you go into this week, how can you leave behind your own metaphorical “water jar” and live out your testimony with joy?

The post Sermon Discussion Guide: What’s in Your Well? appeared first on Roland Park Presbyterian Church.

 Discussion Questions:

1. Signs vs. Miracles

• The Gospel of John refers to Jesus’ acts as signs rather than miracles. Why do you think this distinction matters?
• How does thinking of Jesus’ works as signs pointing to God’s nature rather than supernatural events change your understanding of this story?

2. The Wedding at Cana

• Jesus’ first public act happens not in a synagogue or temple, but at a wedding celebration. What does this setting suggest about the nature of God’s kingdom?
• What does it mean to you that Jesus provided an abundance of good wine—and did so quietly, without fanfare?

3. Everyday Miracles and Seeing Signs

• Annie Dillard’s story of hiding pennies for strangers as signs of grace was mentioned in the sermon. What “pennies” of grace do you notice in your life?
• What gets in the way of seeing the everyday signs of God’s love around you? How might you open yourself to notice them more?

4. Interfaith and Historical Context

• Pastor Mark referenced the Gospel of John’s tension with Jewish religious authorities and cautioned against misreading it as anti-Jewish. Why is this historical awareness important when reading Scripture today?

The post Sermon Discussion Guide: Come and See: Everyday Miracles appeared first on Roland Park Presbyterian Church.

Discussion Questions:

1. The Invitation of Jesus

• In the scripture, Jesus responds to the disciples’ curiosity with “Come and see.” What does this phrase mean to you personally?
• Have you ever experienced an invitation that changed your life or perspective? How can the church model this same open invitation to others?

2. Barriers and Hospitality

• Pastor Mark emphasized both physical and internal barriers to community and welcome. What are some “interior barriers” we might carry that prevent us from fully welcoming others?
• What steps can we take as individuals or as a church to practice radical hospitality?

3. An Epiphany for Our Time

• The story of the Magi following the star is a familiar Epiphany narrative. How does the idea of a journey toward something sacred resonate with you this season?
• What does it mean for us today that the Magi went home “by another way”? Have you ever had an experience where you had to take a different path because of what you learned or felt God revealed?

4. Faith and Refuge

• The sermon references Pope Pius XII’s description of the Holy Family as a model for all refugee families. How does this framing impact your understanding of the nativity story?
• Esau McCaulley warns against worshiping a vulnerable God while harming vulnerable people. What does faithful advocacy for displaced people look like for us?

5. Living the Invitation

• The star words are intended to guide us spiritually throughout the year. If you’ve chosen one, what word did you receive, and how might it shape your year ahead?
• How can we, as a church and community, embody the invitation to “Come and see” in 2026 and beyond?

The post Sermon Discussion Guide: Come and See: An Epiphany Mashup appeared first on Roland Park Presbyterian Church.

Discussion Questions:

1. Exile and Context

• Jeremiah’s letter was addressed to a people living in exile. How do you think this message would have felt to the original hearers?
• Are there ways you feel “in exile” in your own life—disconnected, uncertain, or far from where you want to be?
• How does God’s command to “build, plant, seek the welfare of the city” speak to your current season of life?

2. Hope and God’s Plans

• Jeremiah 29:11 is often quoted as a message of comfort. How does understanding its original context change or deepen its meaning for you?
• What does it mean to you that God’s promises may unfold over generations, not immediately?
• In what ways do you see “hope” as an active practice rather than passive waiting?

3. Community and Collective Faith

• Pastor Mark highlighted that “you” in this passage is plural—“all y’all.” How does thinking of God’s promise in communal terms change its impact?
• How can our church embody a shared sense of future and faithfulness together?

4. Trusting God Over Time

• Jeremiah’s message invites a kind of trust in God’s future that sustains even without full knowledge of the outcome. How easy or hard is that for you?
• Can you share a time when you had to trust God without knowing what would happen?

5. Applying the Sermon

• What small, daily actions can you take to cultivate hope and faith, especially in challenging circumstances?
• How can we as a church support one another in trusting God’s long-term vision and embodying active, rooted hope in our community?

The post Sermon Discussion Guide: God’s Plans appeared first on Roland Park Presbyterian Church.

Now King Hiram of Tyre sent his servants to Solomon when he heard that they had anointed him king in place of his father, for Hiram had always been a friend to David. Solomon sent word to Hiram, saying, “You know that my father David could not build a house for the name of the Lord his God because of the warfare with which his enemies surrounded him, until he put them under the soles of his feet. But now the Lord my God has given me rest on every side; there is neither adversary nor misfortune. So I intend to build a house for the name of the Lord my God, as the Lord said to my father David, ‘Your son, whom I will set on your throne in your place, shall build the house for my name.’ 

Then Solomon assembled the elders of Israel and all the heads of the tribes, the leaders of the ancestral houses of the Israelites, before King Solomon in Jerusalem, to bring up the ark of the covenant of the Lord out of the city of David, which is Zion. All the people of Israel assembled to King Solomon at the festival in the month Ethanim, which is the seventh month. And all the elders of Israel came, and the priests carried the ark. So they brought up the ark of the Lord, the tent of meeting, and all the holy vessels that were in the tent; the priests and the Levites brought them up. King Solomon and all the congregation of Israel, who had assembled before him, were with him before the ark, sacrificing so many sheep and oxen that they could not be counted or numbered. Then the priests brought the ark of the covenant of the Lord to its place, in the inner sanctuary of the house, the most holy place, underneath the wings of the cherubim. For the cherubim spread out their wings over the place of the ark, so that the cherubim made a covering above the ark and its poles. The poles were so long that the ends of the poles were seen from the holy place in front of the inner sanctuary, but they could not be seen from outside; they are there to this day. There was nothing in the ark except the two tablets of stone that Moses had placed there at Horeb, where the Lord made a covenant with the Israelites when they came out of the land of Egypt. And when the priests came out of the holy place, a cloud filled the house of the Lord, so that the priests could not stand to minister because of the cloud, for the glory of the Lord filled the house of the Lord.

Then Solomon said,
“The Lord has said that he would dwell in thick darkness.
I have built you an exalted house,
a place for you to dwell forever.”

For the Word of God in scripture,
For the Word of God among us,
For the Word of God within us,
Thanks be to God.

***

Seven years. That’s how long it took. The same approximate time it takes for every cell in your body to replace itself. Seven years. You can earn a Ph.D. in that amount of time. Raise a human being. Seven years. That’s how long scholars think it took to build the temple. It could have been more but probably not much less. Seven years from foundation to roof.

Today it would probably take closer to 7 months. More effective tools. Better materials. A crane alone would have cut a few years off the project, but Solomon and his contemporaries had only manual labor, perhaps some crude machines to build the temple.

This past week cranes and bull dozers tore down the east wing of the White House. Built in 1902 and significantly upgraded in 1942, it took less than 7 days to tear down a significant portion of the so-called people’s house.

We have had front loaders and jack hammers tearing up the front yard of our church this week. Tuesday, I pulled up to the church and there was a toddler sitting in his toy truck watching the workers in awe.

I imagine that the Israelite kids would have loved watching the Temple go up. Though after 7 years it would have just become part of the backdrop. Imagine living nearby and waking up to the sound of construction every morning for seven years.

Scripture tells us that God gave Solomon rest on all sides, which is what allows him to turn his attention to this monumental project. It is hard to attend to such things when you are at war or in conflict with neighboring nations. Not to mention that they may have some natural resources that you need. Such seems to be the case with Solomon and King Hiram of Tyre. Hiram had been a friend of David, but David was a war time king. He didn’t have the time or resources to dedicate to such a massive project. Or so we are led to believe.

Solomon hopes to succeed where his father had failed. To have his name associated with such an accomplishment will surely secure his legacy. Solomon the wise. Solomon the generous. Solomon the builder.

It all seems to be falling into place. There is only one problem. Solomon’s version of things is a bit self-serving. He says that God wanted David to build the temple, but that is not really true. It wasn’t that David was busy with all of his battles and drama, though he was. He was more than willing to build a temple nonetheless. So why didn’t he? Because God told him not to. And for all of his faults—and David had many—he did try to be faithful to God.

The truth of the matter is that God never asks David or Solomon for a temple. They want to build one, but God prefers more of a mobile home. God doesn’t want to be pinned down, shut in. God wants to be loose and fancy free to mingle amongst the people. It is we who want to keep tabs on God. We want God to stay put. To be tame. In other words, we want to be in control.

Seven years is a long time. Long enough to build a temple. Long enough to earn a Ph.D. Long enough for every cell in your body to regenerate. Long enough to become a completely different person.

According to biblical scholar Alphonetta Wines, “The temple was a seven-year joint project of Solomon and Hiram, King of Tyre…Like much of today’s construction, temple walls and objects were created elsewhere and brought to the building site where they were assembled and installed. Gold was everywhere, inside and out. Rich furnishings and decorations were made of the finest materials.”

Just after our passage ends today, there is a ceremony to dedicate the Temple. Dr. Wines writes, “[Solomon’s] dedicatory speech and prayers are some of the most exquisite passages in the entire Bible. His speech makes it plain that even with all his work, he recognizes that God is beyond physical space. His prayer beautifully requests that God hear and answer not only the prayers of the people of Israel, but also the prayers of foreigners as well.”

It would seem as though in the time it took to build the temple—7 years—is enough time for Solomon’s own spiritual renovation as well. Not that he is a finished project at the end, but he seems to have matured in his faith quite a bit. At the beginning, Solomon assumes God is as vein and shallow as he is. By the end, Solomon realizes that even the most elaborate and exquisite dwelling cannot contain the Holy One. The only temple fit for God is the human heart.

To the people of God in Ephesus, Paul writes “I pray that…you may be strengthened in your inner being with power through his Spirit and that Christ may dwell in your hearts through faith, as you are being rooted and grounded in love. I pray that you may have the power to comprehend, with all the saints, what is the breadth and length and height and depth and to know the love of Christ that surpasses knowledge, so that you may be filled with all the fullness of God.”

There is not a structure on this earth that can contain the fullness of God. No building. No belief system. No religion or church. No state or politician. No country or nation. No temple. No ballroom. No sanctuary.

The only dwelling place God wants, the only the sanctuary God desires is the dwelling, the sanctuary of the human heart. The only temple God wants is the temple of you. Amen.

The post Rest on Every Side appeared first on Roland Park Presbyterian Church.

Discussion Questions:

1. Building and Becoming:

• The temple took seven years to build. In that time, how have you seen yourself spiritually or emotionally grow over long stretches of time?
• Solomon’s identity evolved through the project—from self-serving ambition to spiritual insight. How do you relate to the idea of becoming someone new through extended effort or transformation?

2. Where God Dwells:

• The sermon emphasizes that God never asked for a temple, preferring to dwell among the people. What does that say about our modern ideas of “sacred space”?
• How can we make space for God to “dwell” in our lives today—at work, at home, in community?

3. Control and Containment:

• Pastor Mark said, “We want God to stay put. To be tame.” In what ways do we try to limit God to fit our preferences or agendas?
• When have you experienced God surprising you—breaking out of boxes you tried to place God in?

4. Legacy and Purpose:

• Solomon may have been building a temple to secure his legacy. What legacy are you hoping to leave? How does your faith guide that vision?
• How can we, like Solomon eventually did, shift from building monuments to fostering movements rooted in God’s love?

5. The True Temple:

• The sermon ends with a powerful reminder: “The only dwelling place God wants… is the sanctuary of the human heart.” What practices help you become more aware of God’s presence within?
• What would it look like for our church to be more focused on building the “temple of the heart” than the physical building?

The post Sermon Discussion Guide: Rest on Every Side appeared first on Roland Park Presbyterian Church.

Discussion Questions

1. Experiencing the Wilderness

• The sermon compared our modern lives to the Israelites’ time in the wilderness. What does “wilderness” look like for you today?
• Pastor Mark shared Barbara Brown Taylor’s idea that we don’t choose the wilderness—it happens to us. Have you ever felt thrown into a wilderness season? What was that like?

2. Hangry Faith

• The Israelites’ physical hunger made them forget God’s faithfulness. Pastor Mark joked about being “hangry” and reminded us we’re not ourselves when we’re hungry. How do your spiritual or emotional needs impact your faith and relationships?
• When have you, like the Israelites, forgotten past blessings during present stress? What helped you remember again?

3. Daily Bread vs. Long-Term Security

• God offers daily bread—not monthly or yearly—and invites us to trust. Why do you think it’s difficult to live with “just enough”?
• How does this challenge or reshape your understanding of God’s provision in your own life?

4. Recognizing God’s Gifts

• The Israelites received manna and asked, “What is it?” Have you ever missed or misjudged an answered prayer because it didn’t look how you expected?
• How can we become more aware of the “manna” God places in our lives today?

5. Serving One Another

• Pastor Mark invited us to serve one another communion in a “holy exchange.” How can we better serve and recognize God’s presence in our neighbors?
• In your life this week, who might be hungry—spiritually or emotionally—and how can you offer “bread”?

6. Applying the Sermon

• What is one tangible way you can trust God’s provision this week?
• How can RPPC—as a community—create space for others to receive “daily bread,” both spiritually and materially?

The post Sermon Discussion Guide: You’re Not You When You’re Hungry appeared first on Roland Park Presbyterian Church.

Discussion Questions

1. God Sees, Hears, and Responds

• In Exodus, we’re told that God heard the Israelites’ groaning and took notice of them.
• How does this picture of a listening and responsive God impact your understanding of who God is?
• Where do you see God noticing suffering in today’s world? Where do you hope God is noticing?

2. Divine Calling and Self-Doubt

• Moses expresses deep doubts about his ability and worthiness—“Who am I?”
• Have you ever felt unqualified or afraid when called to something new?
• How do you respond to the idea that God equips us for the work we’re called to? What does that look like in your own life?

3. I Am Who I Am

• God reveals the divine name to Moses as “I Am Who I Am.”
• What do you think this name means? How does it speak to God’s nature?
• How does the mystery of God’s identity deepen or challenge your faith?

4. Interdependence as Strength

• Moses isn’t alone in his calling—God provides Aaron to help. Pastor Mark highlighted this as the point, not just a solution.
• How do you see interdependence at work in your life, family, or community?
• How might we better celebrate and embody interdependence in the life of our church?

5. Modern Liberation and Accessibility

• Pastor Mark connected the Exodus story to RPPC’s capital campaign and the importance of making our sanctuary physically accessible.
• What does liberation look like in our context today?
• How is God calling us—as individuals or as a church—to help remove barriers for others?

6. Faith in Action

• “We are all connected,” Pastor Mark said. “Our freedom and our well-being are inseparable.”
• How can you live out this truth in the week ahead?
• What are tangible ways we as a church can proclaim, through word and deed, that all are welcome, and all are beloved?

7. Closing Reflection

• Like Moses, we may hesitate or feel unworthy, but God still calls and equips.
• What specific courage or next step do you feel nudged toward this week
• How can you support someone else who might be wrestling with their own sense of calling or inclusion?

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