I Peter 4:14-16. 5:6-11
1) Peter is demonstrating that the culture has nothing to fear from good, law-abiding Christians. This, of course, only heightens the irony of persecution for being a christian. It carries an echo of the end of the beatitudes. However, I don't know how it works well with the aliens in their own land theme.

2) Notice that our section follows directly on advice to elders and young men.Do males ask for or handle advice well? why then are we so good at offering it?

3) Humble oneself sounds here as an activity more than a virtue.(It is closer to say be humbled, as in obeisance)  I would like to lift up humility for our consideration. It is not a virtue that gets a lot of respect in our competitive, success-driven culture. yet some of the leadership books not that humility seems to be a virtue in some top CEOs. Humility is of the same root as humus. It is a good reminder that we are of the earth, creatures, not gods. At the same time, self-abnegation can be a sin against the god who made us in the divine image and likeness.
4) Casting anxiety on God is not always easy, is it? this is well-linked ot the God who cares for us.
5) Self-control too has lost some of it s luster in a time of letting one's thoughts and feelings spill out.Authenticity seems more highly valued than self-control.
6) Alert against evil-Peter has a sharp sense of evil prowling around us like a predator ready to strike.
7) Suffering makes yet another appearance in this letter, one which some consider a baptismal homily

 

Ps. 68:1-10, 32-5

1) rider on the clouds has a mythic ring to me. ( See Ps. 104) Baal was called the cloud-rider. it is entirely possible that the writer(s) took a good title and applied it to the god of Israel.

2) Along with the usual protection of the widow and orphan we expand to the desolate, to prisoners. God has power, but god empowers as well.

3) In recounting the deeds of God we go to the theophany at Sinai, then to a portion that sounds similar to Jdg.5:4-5

4) We have in 9-10 a dense set of images of abundance, prosperity, rain etc.

5) We return to the rider image, the phrase ancient heavens attracts me. One could use it as a crux to enter into a discussion of creation and science.

6) At the end, God's awesome power seems to be transmitted, a bit, to Israel. It ends with a stirring, Blessed be God.

 

Acts 1:6-11

1) We get a promise of the Spirit.Notice that this promise deflects the question about the restoration of Israel, almost the exact wording of the 2 disciples on the way to Emmaus.

2) With Ascension day on a Thursday, Protestant churches don't work much with this item of the faith. I remember a storm of protest when it showed up on the Presbyterian ordination theology exam. It may be a good time to work with it. Calvin was critical about Lutheran ubiquity of the presence of Christ, as he insisted that the seated at the right hand had a locative property for Jesus. With that, Calvin is assured that the gaze of God moves from a dreadful one to a graceful one. Christ represents all humanity in heaven. With the incarnate One in heaven, God demonstrates the import of our earthly lives. Jesus continues to intercede for us, to advocate for us in heaven. (See Hebrews,for instance) the ascension certainly brings up questions of presence, as in communion and prayer, but then opens up the issue of return as well.