The Lessons Appointed for Use on the
Sunday Closest to June 29
Proper 8 RCL C 2 Kings 2:1-2, 6-14
Psalm 77:1-2, 11-20
or
1 Kings 19:15-16, 19-21
Psalm 16
Galatians 5:1, 13-25
Luke 9:51-62 The Collect Proper 8 Almighty God, you have built your Church upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone: Grant us so to be joined together in unity of spirit by their teaching, that we may be made a holy temple acceptable to you; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen The Collect Proper 8 The first section seems to be an introduction for the main theme which is unity. The lessons for each of the three year cycle address this concept from different angles. The Collect Proper 8 In RCL A, the unity theme in Genesis is the story of Abraham’s willingness to sacrifice his son. A point of unity on a global scale in that this incident is important to Christianity, Judaism and Islam. The Gospel from Matthew in RCL A features unity in the form that a welcome of Jesus is a welcome of the one who sent Him. The Collect Proper 8 In RCL B as related in 2 Samuel 1:1, 17-27 David’s unity with Jonathan the son of Saul after their death in battle. The reading from Corinthians concerns Paul’s collection from Corinth for the church at Jerusalem, a show of practical unity. The Collect Proper 8 In RCL C, the unity theme shown in the whole law summed up in a single commandment, "You shall love your neighbor as yourself." The prayer for unity is simple, obviously needed, and devilishly difficult to actually achieve. 2 Kings 2:1-2, 6-14 When the LORD was about to take Elijah up to heaven by a whirlwind, Elijah and Elisha were on their way from Gilgal. Elijah said to Elisha, "Stay here; for the LORD has sent me as far as Bethel." But Elisha said, "As the LORD lives, and as you yourself live, I will not leave you." So they went down to Bethel. Then Elijah said to him, "Stay here; for the LORD has sent me to the Jordan." But he said, "As the LORD lives, and as you yourself live, I will not leave you.” 2 Kings 2:1-2, 6-14 So the two of them went on. Fifty men of the company of prophets also went, and stood at some distance from them, as they both were standing by the Jordan. Then Elijah took his mantle and rolled it up, and struck the water; the water was parted to the one side and to the other, until the two of them crossed on dry ground. When they had crossed, Elijah said to Elisha, "Tell me what I may do for you, before I am taken from you." Elisha said, "Please let me inherit a double 2 Kings 2:1-2, 6-14 share of your spirit." He responded, "You have asked a hard thing; yet, if you see me as I am being taken from you, it will be granted you; if not, it will not." As they continued walking and talking, a chariot of fire and horses of fire separated the two of them, and Elijah ascended in a whirlwind into heaven. Elisha kept watching and crying out, "Father, father! The chariots of Israel and its horsemen!" But when he could no longer see him, he grasped his own clothes and tore them in two pieces. 2 Kings 2:1-2, 6-14 He picked up the mantle of Elijah that had fallen from him, and went back and stood on the bank of the Jordan. He took the mantle of Elijah that had fallen from him, and struck the water, saying, "Where is the LORD, the God of Elijah?" When he had struck the water, the water was parted to the one side and to the other, and Elisha went over. Introduction to 2 Kings Second Kings continues the story of the Hebrew monarchies from Ahaziah of Israel and Jehoshaphat of Judah until the fall of Samaria and the end of the kingdom of Israel in 721 BC and through to the fall of Judah with the capture and destruction of Jerusalem by Nebuchadnezzar in 586 BC. The book thus covers the period from the middle of the ninth century to near the middle of the sixth century. The fall of both Israel and Judah is interpreted in terms of the judgment of the Lord. Elijah and Elisha This is the story of the elevation of Elijah to heaven and to be succeeded by Elisha. We are now out of human mode and back to the superstar Elijah related in terms of legend and miracle. Only two persons, Enoch and Elijah, were worthy to be taken up by God without having to die. Elijah and Elisha The “company of prophets” means “members of the prophetic order.” The chariot of fire and horses of fire continue the symbolism of fire from the prior chapter in which fire consumed soldiers sent to take Elijah. As the ‘mantel’ is passed and Elisha is acknowledged leader by the company of prophets. The power of Elisha is attested by a miracle. Today, the finest spring in Jericho is sometimes called Elisha’s Fountain. Elijah and Elisha Most scholars assume there was once a cycle of stories about Elisha joined to the slightly older Elijah cycle before being incorporated into the Deuteronomic history. Elisha leads a company of prophets in contrast to the solitary Elijah. Of the three final tasks given to Elijah, Elisha actually accomplished two. Elisha Elisha means “God has granted salvation” There are two types of Elisha stories one with his servant Gehazi involved with the great figures of the day. The other type are brief stories in which Elisha alleviates the distress of individuals various miracles. Both types of stories, especially the latter, emphasize the miraculous. Their emphasis upon the extraordinary resembles that of the Elijah stories. Elisha Elisha appears from Chapter 2 through 14 of 2 Kings. In 2 Chronicles, which covers the same period, does not include Elijah or Elisha. Elisha is mentioned only once in the New Testament, in Luke about the cure of Naaman . The miracles of Elisha, like those of Elijah, have, however, influenced the narratives of Jesus’ miracles. Psalm 77:1-2, 11-20 Page 693, BCP
Voce mea ad Dominum 1 I will cry aloud to God; *
I will cry aloud, and he will hear me. 2 In the day of my trouble I sought the Lord; *
my hands were stretched out by night and did not tire;
I refused to be comforted. 11 I will remember the works of the LORD, *
and call to mind your wonders of old time. 12 I will meditate on all your acts *
and ponder your mighty deeds. Psalm 77:1-2, 11-20 Page 693, BCP
Voce mea ad Dominum 13 Your way, O God, is holy; *
who is so great a god as our God? 14 You are the God who works wonders *
and have declared your power among the peoples. 15 By your strength you have redeemed your people, *
the children of Jacob and Joseph. Psalm 77:1-2, 11-20 Page 693, BCP
Voce mea ad Dominum 16 The waters saw you, O God;
the waters saw you and trembled; *
the very depths were shaken. 17 The clouds poured out water;
the skies thundered; *
your arrows flashed to and fro; Psalm 77:1-2, 11-20 Page 693, BCP
Voce mea ad Dominum 18 The sound of your thunder was in the whirlwind;
your lightnings lit up the world; *
the earth trembled and shook. 19 Your way was in the sea,
and your paths in the great waters, *
yet your footsteps were not seen. 20 You led your people like a flock *
by the hand of Moses and Aaron. Psalm 77:1-2, 11-20 Page 693, BCP
Voce mea ad Dominum The title is God’s Mighty Deeds Recalled With the note: To the leader: according to Jeduthun. Of Asaph. A Psalm. This is Lament a prayer for deliverance from personal trouble The psalmist’s mental agony is so intense as to raise questions about God’s justice and love. To the leader, according to Jeduthun Not much is certainly known about the superscriptions for the Psalms. As a part of the ceremony surrounding the Ark, David appointed various people by name to posts. Chief of these concerned music to be performed. To the leader, according to Jeduthun In 1 Chronicles 16:42 Hemann and Jeduthun were appointed because they had trumpets and cymbals. When the phrases “according to Jeduthun” is used it may refer to words to be sung by a choir directed by him, or perhaps a tune he composed. But in all Music was an important part of worship and ceremony concerning the Ark. 1 Kings 19:15-16,19-21 The LORD said to Elijah, "Go, return on your way to the wilderness of Damascus; when you arrive, you shall anoint Hazael as king over Aram. Also you shall anoint Jehu son of Nimshi as king over Israel; and you shall anoint Elisha son of Shaphat of Abel-meholah as prophet in your place. So he set out from there, and found Elisha son of Shaphat, who was plowing. There were twelve yoke of oxen ahead of him, and he was with the twelfth. 1 Kings 19:15-16,19-21 Elijah passed by him and threw his mantle over him. He left the oxen, ran after Elijah, and said, "Let me kiss my father and my mother, and then I will follow you." Then Elijah said to him, "Go back again; for what have I done to you?" He returned from following him, took the yoke of oxen, and slaughtered them; using the equipment from the oxen, he boiled their flesh, and gave it to the people, and they ate. Then he set out and followed Elijah, and became his servant. Elijah “Yahweh is my God” The Elijah Cycle starts abruptly at 1 Kings 17 and ends with Elisha. His time is the time of the evil Ahab and Jezebel. Both 2 Chronicles and Malachi identify the messenger of the last days with Elijah; taken up to heaven. “The prophet shall return to prepare the nation for the day of the Lord in judgment.” Today’s Reading Elijah is told that Jezebel is going to kill him. He flees to the wilderness where he sits under a tree to die. He is saved by an angel with Devine food. After this the directives related in today’s reading take place. Elijah Elijah's role as precursor continues in Jewish tradition, with the development of messianic expectations New Testament Mark and John speak of Elijah as the precursor of the last days. Elisha “God has granted salvation“ Most scholars assume there was once a cycle of stories about Elisha Elisha is quite different from the solitary Elijah. He leads prophetic guilds, “company of prophets“, and is sometimes, though by no means always, in friendly contact with the Israelite kings. Elisha . . . More? Elisha is first mentioned in today’s reading. Elijah is commissioned to do three momentous tasks including anointing Elisha: The first two tasks given to Elijah were in fact performed by Elisha. There are two types of Elisha stories. One in which the prophet is involved with the great figures of the day. The second type in which Elisha alleviates the distress of individuals. Elisha not again!! Elisha is mentioned only once in the New Testament, in Luke 4:27, concerning the cure of Naaman the Syrian as an instance of God's caring for non-Israelites. The miracles of Elisha, like those of Elijah, have, however, influenced the narratives of Jesus' miracles, especially in Luke, such as the raising of the widow's son and the multiplication of loaves. Julius Schnorr von Carolsfeld's (1794-1872) depiction of God appearing to Elijah at Horeb in an 1853 book of Bible pictures Winchester Bible, c. 1160-1175, illuminated by the “Leaping Figures Master”
Elijah and Messengers from Ahaziah (earlier episode); Elijah ascending in a chariot of flames, dropping his mantle on Elisha Lectionary Tie Psalm 16 Page 599, BCP
Conserva me, Domine 1 Protect me, O God, for I take refuge in you; *
I have said to the LORD, "You are my Lord,
my good above all other." 2 All my delight is upon the godly that are in the land, *
upon those who are noble among the people. 3 But those who run after other gods *
shall have their troubles multiplied. Psalm 16 Page 599, BCP
Conserva me, Domine 4 Their libations of blood I will not offer, *
nor take the names of their gods upon my lips. 5 O LORD, YOU are my portion and my cup; *
it is you who uphold my lot. 6 My boundaries enclose a pleasant land; *
indeed, I have a goodly heritage. 7 I will bless the LORD who gives me counsel; *
my heart teaches me, night after night. Psalm 16 Page 599, BCP
Conserva me, Domine 8 I have set the LORD always before me; *
because he is at my right hand I shall not fall. 9 My heart, therefore, is glad, and my spirit rejoices; * my body also shall rest in hope. 10 For you will not abandon me to the grave, *
nor let your holy one see the Pit. 11 You will show me the path of life; *
in your presence there is fullness of joy,
and in your right hand are pleasures for evermore. Psalm 16 The Psalm is entitled “Song of Trust and Security in God” With the words “A Miktam of David” MICHTAM (mihk' tam) KJV form of Miktam. Heading for Psalms 16:1; Psalms 56-60. The meaning of the term is disputed. Suggestions include a musical notation or a title for psalms connected with expiation of sin. Galatians 5:1,13-25 For freedom Christ has set us free. Stand firm, therefore, and do not submit again to a yoke of slavery. For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity for self-indulgence, but through love become slaves to one another. For the whole law is summed up in a single commandment, "You shall love your neighbor as yourself." If, however, you bite and devour one another, take care that you are not consumed by one another. Galatians 5:1,13-25 Part 2 Live by the Spirit, I say, and do not gratify the desires of the flesh. For what the flesh desires is opposed to the Spirit, and what the Spirit desires is opposed to the flesh; for these are opposed to each other, to prevent you from doing what you want. But if you are led by the Spirit, you are not subject to the law. Now the works of the flesh are obvious: fornication, impurity, licentiousness, idolatry, sorcery, enmities, strife, jealousy, anger, quarrels, dissensions, factions, envy, drunkenness, carousing, and things like these. I am warning you, as I warned you before: those who do such things will not inherit the kingdom of God. Galatians 5:1,13-25 Part 3 By contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control. There is no law against such things. And those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also be guided by the Spirit. Spirit and Flesh The body/soul dichotomy that so fascinated Greek philosophy is not generally presupposed in Biblical Literature, even when the two terms occur in close proximity. In the New Testament, particularly in the letters of Paul, "flesh" and "spirit" often appear as contrasting rather than complementary terms, representing the natural and divine spheres respectively. For Paul "flesh" often has a negative connotation, meaning the sphere of human rebellion against God , as contrasted with the "spirit," which is sometimes identified as the "spirit of God“ The Text The nature of Christian liberty. To seek justification by legal works is futile Christ and the Mosaic law of circumcision are mutually exclusive. Faith alone justifies Faith produces good works through love The ethical result of the gospel is one's faith expressing itself in loving deeds. More Though free from the law, Christians must not abuse their liberty. Paul's emphasis on ethical responsibility may be intended to answer those concerned about libertine opponents Catalogues of vices were common in the Graeco-Roman world as were lists of virtues In case you forget. . . Or need a pointer. Articles of Religion Also known as the Thirty-Nine Articles BCP 865 Articles of Religion As established by the Bishops, the Clergy, and the Laity of the Protestant Episcopal Church in the United States of America, in Convention, on the twelfth day of September, in the Year of our Lord, 1801. XI. Of the Justification of Man. We are accounted righteous before God, only for the merit of our Lord and Savior Jesus Christ by Faith, and not for our own works or deservings. Wherefore, that we are justified by Faith only, is a most wholesome Doctrine, and very full of comfort, as more largely expressed in the Homily of Justification. XII. Of Good Works. Albeit that Good Works, which are the fruits of Faith, and follow after Justification, cannot put away our sins, and endure the severity of God's judgment; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively Faith; insomuch that by them a lively Faith may be as evidently known as a tree discerned by the fruit. Luke 9:51-62 When the days drew near for Jesus to be taken up, he set his face to go to Jerusalem. And he sent messengers ahead of him. On their way they entered a village of the Samaritans to make ready for him; but they did not receive him, because his face was set toward Jerusalem. When his disciples James and John saw it, they said, "Lord, do you want us to command fire to come down from heaven and consume them?" But he turned and rebuked them. Then they went on to another village. As they were going along the road, someone said to him, Luke 9:51-62 "I will follow you wherever you go." And Jesus said to him, "Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head." To another he said, "Follow me." But he said, "Lord, first let me go and bury my father." But Jesus said to him, "Let the dead bury their own dead; but as for you, go and proclaim the kingdom of God." Another said, "I will follow you, Lord; but let me first say farewell to those at my home." Jesus said to him, "No one who puts a hand to the plow and looks back is fit for the kingdom of God." Harsh Language Regarding Samaritans by the Disciples And Reluctant followers Samaria After the Babylonian exile, Samaritans Opposed Nehemiah's attempts to rebuild Jerusalem. These Samaritans were probably Jews living both in Judea and in Samaria who had continued to worship and to administer the territory of ancient Israel in the exiles' absence. Their quarrel with Nehemiah was political, not religious. Samaritans? Samaritans still survive in our own day, as a community preserving its ancient rites on its holy site, Mount Gerizim , near the modern city of Nablus. The Samaritans are best understood as a conservative group within the total spectrum of Judaism. They claim that their holy mountain, has a greater claim to veneration than does Mount Zion. Antipathy and Sympathy The obvious sympathy toward the Samaritans shown by the author of Luke-Acts. Twice in the Gospel Luke goes out of his way to praise a Samaritan. It has also been suggested, though this is less certain, that Stephen, the central figure of Acts 6-7, was of Samaritan origin. In the Roman period the Samaritans were an identifiable group, comparable with, but distinct from, the larger Jewish community. The Fourth Gospel In John the story of the Samaritan woman is quite different. Note that in Luke the hostility is from just about everyone EXCEPT JESUS. Similar Statements Matthew 8: 19 A scribe then approached and said, "Teacher, I will follow you wherever you go." 20 And Jesus said to him, "Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head." 21 Another of his disciples said to him, "Lord, first let me go and bury my father." 22 But Jesus said to him, "Follow me, and let the dead bury their own dead.“ Jesus implies that obedience to his call must take precedence over every other duty or love. Let the dead, i.e. the spiritually dead, who are not alive to the greater demands of the kingdom of God. Turning Point The narrative is at a turning point. Jesus has turned toward Jerusalem The next action is sending the 70 out as evangelists – a sort of test run. Note that there were 70 to be sent in pairs. If the statements were harsh they accurately stated the risk A sort of Theological “truth in advertising” Illustration from a 1695 German Bible
Pitts Theological Library, Emory University
Note bird and fox.
