The Sunday Bible readings in the Revised Common Lectionary

These links are to Year A, Year B and Year C will take you to the PowerPoint lesson for the Bible readings for each Sunday in the three-year lectionary cycle. Lick on the link Year A B or C, then locate the lesson. The PowerPoint decks are numbered and titled with Advent, Christmas, Epiphany, Lent, Easter, Pentecost and the Proper also known as Ordinary time. These are linked to a OneDrive Cloud location and may be viewed online or downloaded.  

USE

These may be used to facilitate an adult education group discussion for an Episcopal Church. On the other hand, you may use these as a personal study about the readings for each Sunday. Each power point deck deals with the designated scripture readings for that Sunday, the collect from the BCP for that Sunday, and related artwork chosen for readings or the Collect.

Why these were Created

These were developed for a Sunday morning discussion group that meets for about one hour. The slides can be projected on a screen or shown on a television set placed so that the entire group can easily see the slides. The leader should have a general knowledge of theology and scriptures. The leader may be a member of the clergy or a layman who is qualified by for example completion of the four-year EFM (Education for Ministry) program or an equivalent. 

Sources

The scripture commentary is taken largely from the introductions, footnotes, and reference materials in the New Oxford Annotated Bible with Apocryphal / Deuterocanonical Books, from the New Revised Standard Version, Edited by Bruce M. Metzger and Roland E. Murphy, 1989 Edition, Oxford University Press. The collects are drawn from the Book of Common Prayer 1979 using the modern language. There are other sources used which are indicated in the materials. The Notes page feature of the PowerPoint decks will often have more information than the slide. The group leader will need minimal skills with PowerPoint as each deck is complete with maps and animations. 

Scope and Time Available

A presenter can download and edit the decks as needed for the circumstances. The decks are long as they cover the readings and alternative readings and the collect. If there is limited time, then a class might cover only some of the readings. A facilitator may wish to cover only the Collect and one of the reading selections such as the day’s Gospel. 

Discussion

The class works best as a group discussion using the PowerPoint for the basic information about the reading. Some members may want to participate by reading the scripture aloud to the others and exchanging comments. Others may not want to speak at all but may wish only to listen or read the PowerPoint slides. Very often one of the readings on a given Sunday may spark a spirited discussion that uses up class time. When this happens let the discussion go and if needed skip to the end. When this happens that’s a good day. Even when there is ample time for formation a lively discussion will make the time seem short.

Questions

If you have questions about the use of these PowerPoint decks or glitches you can contact me by email at jbcross@cei.net.

Isaiah 35:1-10
James 5:7-10
Matthew 11:2-11
Psalm 146:4-9
or Canticle 3
or Canticle 15 The Collect Stir up your power, O Lord, and with great might come among us; and, because we are sorely hindered by our sins, let your bountiful grace and mercy speedily help and deliver us; through Jesus Christ our Lord, to whom, with you and the Holy Spirit, be honor and glory, now and for ever. Amen. The Image in the Collect The Collect for today unlike others that start with an observation or introduction launches immediately to the petition for help in over coming sin. The image is one of great poetic impact. The image from the collect is from Psalm 80, a prayer for Israel’s Restoration  1  Give ear, O Shepherd of Israel, you who lead Joseph like a flock!  You who are enthroned upon the cherubim, shine forth   2  before Ephraim and Benjamin and Manasseh.  Stir up your might, and come to save us!  There are not many other connections to today’s readings. Curiously, this Psalm is often used in the lectionary and for Advent 4A, 1B, and 4C as well as Propers 15C and 22A. So the collect seems to have become separated from its reading by one Sunday in RCL A and C and by two for Advent B. John This week as last week the question concerns John the Baptist . Signs and Waiting Today’s readings are about signs and waiting. The reading from Isaiah is about the events in God’s rescue of His people. The Gospel Lesson quotes from Isaiah as a response to a query from John the Baptist. The reading from James uses as an illustration a farmer waiting on his crop. Isaiah 35:1-10 The wilderness and the dry land shall be glad, the desert shall rejoice and blossom; like the crocus it shall blossom abundantly, and rejoice with joy and singing. The glory of Lebanon shall be given to it, the majesty of Carmel and Sharon. They shall see the glory of the LORD, the majesty of our God. Strengthen the weak hands, and make firm the feeble knees. Say to those who are of a fearful heart, "Be strong, do not fear! Here is your God.  Isaiah 35:1-10 He will come with vengeance, with terrible recompense. He will come and save you." Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then the lame shall leap like a deer, and the tongue of the speechless sing for joy. For waters shall break forth in the wilderness, and streams in the desert; the burning sand shall become a pool, and the thirsty ground springs of water; the haunt of jackals shall become a swamp, the grass shall become reeds and rushes.  Isaiah 35:1-10 A highway shall be there, and it shall be called the Holy Way; the unclean shall not travel on it, but it shall be for God's people; no traveler, not even fools, shall go astray. No lion shall be there, nor shall any ravenous beast come up on it; they shall not be found there, but the redeemed shall walk there. And the ransomed of the LORD shall return, and come to Zion with singing; everlasting joy shall be upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away.  Introduction to Isaiah Isaiah’s time was from 742 BC until 701 BC, however later writings from times long after the prophet’s period are included. Generally First Isaiah is considered the first 39 chapters and from which today’s reading comes. The time of Isaiah was one of prosperity in Judah and turmoil in Israel.  The day’s reading is part of a series of oracles concerning Judah and Ephraim a/k/a Samaria the remains of free Israel. THE AGE OF HEZEKIAH (715—687 B.C. Hezekiah was a vigorous leader but was a vassal of Assyria. Judah, for the most part, enjoyed great prosperity. He was a reformer and abolished local shrines and purified the Jerusalem temple, which was thereafter the exclusive center of worship. Isaiah exerted some influence over Hezekiah.  In 705 BC, Hezekiah revolted against Assyrian rule. Jerusalem was only spared when Hezekiah capitulated paying a heavy tribute. Judah remained independent but as a vassal state. The following kings allowed the reforms to slip back. This was a nation in decline as Assyria attained the zenith of its power during this era.  Organization We have talked about Isaiah first, second and third. There is also a textural organization. The book consists of sixty-six chapters that can be divided into five sections of roughly the same length  Isaiah 1–12;  Isaiah 13–27;  Isaiah 28–39; Today’s reading Isaiah 40–55;  Isaiah 56–66. All except one begin with an attack on arrogance and an appeal for justice and culminate in a hymn or prophecy of salvation [also today’s reading]. Book 3 Isaiah 28-39 In Isaiah 28–39, the third section the prophet first directs the full force of his rhetoric against Israel and Judah again This final condemnation of his own people included “The mighty flood” of an Assyrian invasion as a repeat from Isaiah 8. The war that started in 705 BC did include in Isaiah 36–37 one miraculous victory over the Assyrians in 701 BC, but the war ended in defeat and tribute. During a visit of Babylonian ambassadors to Jerusalem, Isaiah foretells the Babylonian exile. Isaiah 39 Our reading, thought to be ‘out of sequence’ refers to the glorious return in a just future.  Psalm 146:4-9 Lauda, anima mea 4 Happy are they who have the God of Jacob for their help!*
whose hope is in the LORD their God;  5 Who made heaven and earth, the seas, and all that is in them; *
who keeps his promise for ever;  6 Who gives justice to those who are oppressed, *
and food to those who hunger.  Psalm 146:4-9 Lauda, anima mea 7 The LORD sets the prisoners free;
the LORD opens the eyes of the blind; *
the LORD lifts up those who are bowed down;  8 The LORD loves the righteous;
the LORD cares for the stranger; *
he sustains the orphan and widow,
but frustrates the way of the wicked.  9 The LORD shall reign for ever, *
your God, O Zion, throughout all generations.
Hallelujah!  Psalm 146:4-9 Lauda, anima mea This is a hymn praising God for his help.  Psalms 146–150 all begin and end with “Hallelujah!” Sometimes called the Hallelujah Psalms. Canticle 15
The Song of Mary Magnificat Luke 1:46-55 My soul proclaims the greatness of the Lord,
my spirit rejoices in God my Savior; *
   for he has looked with favor on his lowly servant.
From this day all generations will call me blessed: *    the Almighty has done great things for me, and holy is his Name.
He has mercy on those who fear him *
   in every generation. Canticle 15
The Song of Mary Magnificat Luke 1:46-55 He has shown the strength of his arm, *
   he has scattered the proud in their conceit.
He has cast down the mighty from their thrones, *    and has lifted up the lowly.
He has filled the hungry with good things, *
   and the rich he has sent away empty.
He has come to the help of his servant Israel, *
   for he has remembered his promise of mercy,
The promise he made to our fathers, *
   to Abraham and his children for ever. Canticle 15
The Song of Mary Magnificat Luke 1:46-55 Glory to the Father, and to the Son, and to the Holy Spirit: *
   as it was in the beginning, is now, and will be for ever. Amen. Canticle 3
The Song of Mary Magnificat Luke 1:46-55 My soul doth magnify the Lord, *  and my spirit hath rejoiced in God my Savior. For he hath regarded *  the lowliness of his handmaiden. For behold from henceforth *  all generations shall call me blessed. For he that is mighty hath magnified me, *  and holy is his Name. Canticle 3
The Song of Mary Magnificat Luke 1:46-55 And his mercy is on them that fear him *  throughout all generations. He hath showed strength with his arm; * he hath scattered the proud in the imagination of their hearts.  He hath put down the mighty from their seat, *and hath exalted the humble and meek.  He hath filled the hungry with good things, * and the rich he hath sent empty away. Canticle 3
The Song of Mary Magnificat Luke 1:46-55  He remembering his mercy hath holpen his servant Israel, *  as he promised to our forefathers, Abraham and his seed for ever. Glory to the Father, and to the Son, and to the Holy Spirit: * as it was in the beginning, is now, and will be for ever. Amen. Canticle  A non-metrical song used in liturgical worship.  Canticles are drawn from biblical texts other than the Psalter.  In Latin canticulum, a "little song."  In practice, canticles are sung or said in worship and in the BCP both contemporary and traditional language are used. They are traditionally known by the opening words (incipit) of the canticle in Latin versions.  The "Magnificat“ is based largely on Hannah's prayer in 1 Samuel 2.1-10 The song of Hannah. It was the custom of biblical editors to insert poems into prose books to increase artistic and religious appeal.  The poems may be older or later, as in this case the poem seems to be considerably later than the text. Canticle 3 [BCP - 50] and  Canticle 15 [BCP – 92]  Are different translations of the same passages Andrea Pisano,
South Doors (Life of St John the Baptist), 1330
Gilded bronze,
486 x 280 cm
Baptistry, Florence The Visitation
The Baptism
of the Multitudes Sandro Botticelli,
Madonna of the Magnificat (Madonna del Magnificat), 1480-81
Tempera on panel, diameter 118 cm, Galleria degli Uffizi, Florence
 

Botticelli created his Madonna del Magnificat in the early 1480s. At the time, it was in all likelihood his most famous picture of the Virgin, something indicated by the five contemporary replicas which we have of the painting. The painting was lavishly covered with gold paint; it contains nearly life-size figures. The Virgin, crowned by two angels, is depicted as the Queen of Heaven. This portrait of the Virgin represents the costliest tondo that Botticelli ever created: in no other painting did he employ so much gold as in this one, using it for the ornamentation of the robes, for the divine rays, and for Mary's crown, and even utilizing it to heighten the hair colour of Mary and the angels. As the most expensive paint, gold was normally used only sparingly. Its liberal employment here will therefore have been at the express wish of the person commissioning the work Dieric Bouts the Elder,
The Visitation, c. 1445
Oil on wood, 80 x 56 cm, Museo del Prado, Madrid Piero di Cosimo,
The Visitation with Sts Nicholas and Anthony, 1489-90
Wood, 184 x 189, National Gallery of Art, Washington Unknown
Flemish Master,
Annunciation and Visitation, c. 1525
Oil on oak panel,
99 x 33 cm (each)
Groeninge Museum, Bruges James 5:7-10 Be patient, therefore, beloved, until the coming of the Lord. The farmer waits for the precious crop from the earth, being patient with it until it receives the early and the late rains. You also must be patient. Strengthen your hearts, for the coming of the Lord is near. Beloved, do not grumble against one another, so that you may not be judged.  James 5:7-10 See, the Judge is standing at the doors! As an example of suffering and patience, beloved, take the prophets who spoke in the name of the Lord. Introduction to the Letter of James Although it begins with an epistolatory greeting James lacks other formal characteristics of a letter.  Divided into four sections  statements on faith  dealing with relationships wisdom sayings and  admonitions addressed to the community [The reading] The lines that precede our reading were addressed to the rich 5 You have lived on the earth in luxury and in pleasure; you have fattened your hearts in a day of slaughter.  6 You have condemned and murdered the righteous one, who does not resist you. The reading marks a change in tone. The term ‘beloved’ is also translated as ‘brothers’.  The judge theme is started in V 11 from Chapter 4 the text then addresses those making plans for future profits then the rich who cheat laborers. The text at V7, our reading, seems to be re-addressed to followers as an encouragement to endurance. And to us as believers to encourage faith in a world that values profits more than God. Matthew 11:2-11 Part 1 When John heard in prison what the Messiah was doing, he sent word by his disciples and said to him, "Are you the one who is to come, or are we to wait for another?" Jesus answered them, "Go and tell John what you hear and see: the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news brought to them. And blessed is anyone who takes no offense at me." As they went away, Jesus began to speak to the crowds about John: "What did you go out into the wilderness to look at?  Matthew 11:2-11 Part 2 A reed shaken by the wind? What then did you go out to see? Someone dressed in soft robes? Look, those who wear soft robes are in royal palaces. What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet. This is the one about whom it is written, `See, I am sending my messenger ahead of you, who will prepare your way before you.'  Truly I tell you, among those born of women no one has arisen greater than John the Baptist; yet the least in the kingdom of heaven is greater than he." Jesus and John The day’s reading and this section of Matthew is devoted to the relation of Jesus to John. The prison in this case is at Machaerus, a fortified place about five miles east of the Dead Sea.  Jesus had performed the works of the predicted Messiah as related in the text. Jesus invites John to answer his own question, basing his decision on what he hears of Jesus' activities interpreted in comparison with Isaiah's words. Also notice that Jesus assigns John a pretty exalted position as the greatest mortal! JOHN THE BAPTIST “Fore-runner of Christ” the son of Zachariah, a priest and of Elizabeth, a kinswoman of the Mary, from whom he was born in old age.  His birth had been foretold by an angel, who had instructed Zachariah that he should be called John.  John appeared A.D. 27 as a preacher on the banks of the Jordan demanding repentance and baptism from his hearers. John outside the NT Josephus a Jewish Roman historian placed John’s Prison as the fortress of Machaerus by the Dead Sea.  John was believed to have been buried at Sebaste (Samaria), where his tomb was honored in the 4th cent.  It was desecrated under Julian the Apostate (c. 362) and his relics appear to have been scattered, numerous churches claiming to possess them. By tradition John the Baptist was endowed with pre-natal grace at the time of the Visitation  His Nativity from the late 4th century was celebrated on June 24 -six months before Christmas His death observed on 29 Aug. from the 5th century Machaerus
“Sword” a/k/a the Black Fortress A fortified hilltop palace located in Jordan on the eastern side of the Dead Sea. It is the alleged location of the imprisonment and execution of John the Baptist. An earlier fort rebuilt by Herod the Great in 30 BC to be used as a military base.  Herod Antipas, ruled from 4 BC until 39 AD. It was during this time, at the beginning of the first century AD, that John the Baptist was imprisoned and Salome danced and requested that he be beheaded.  Jewish rebels took control after 66 AD during the First Jewish Revolt. When the Romans created an embankment and ramp their siege engines the Jewish rebels capitulated and were allowed to leave.