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. Click 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

The Collect O Lord, mercifully receive the prayers of your people who call upon you, and grant that they may know and understand what things they ought to do, and also may have grace and power faithfully to accomplish them; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen. The Collect — Proper 10 The petition here is that God “grant that they may know and understand what things they ought to do, and also may have grace and power faithfully to accomplish them….” The collect brings to mind those who not only understand what they are to do, but then have the courage and conviction to actually do the right thing. In RCL A the Psalm’s Verse 106 regarding keeping righteous judgment and from this year’s Gospel parable of the sower for the final group sown on good soil seem to echo the collect. In RCL B, one example is actually omitted from the reading as David regains the courage to bring the ark to its new home. The reading from Ephesians speaks about the revelation of God’s will in Jesus. The Collect — Proper 10 Just about every selection for RCL C on the other hand celebrates the collect. The courage of Amos [and an alternate for RCL B] to continue to speak against the king in the face of warnings. The Epistle from Colossians “May you be made strong with all the strength that comes from his glorious power, and may you be prepared to endure everything with patience, while joyfully giving thanks to the Father, who has enabled you to share in the inheritance of the saints in the light.” But the best example is the Gospel from Luke that year on the Good Samaritan. Often, knowing what the ‘right thing’ is, is not the hard part, it’s the strength to carry on that is needed.  Genesis 25:19-34 These are the descendants of Isaac, Abraham's son: Abraham was the father of Isaac, and Isaac was forty years old when he married Rebekah, daughter of Bethuel the Aramean of Paddan-aram, sister of Laban the Aramean. Isaac prayed to the LORD for his wife, because she was barren; and the LORD granted his prayer, and his wife Rebekah conceived. The children struggled together within her; and she said, "If it is to be this way, why do I live?" So she went to inquire of the LORD. And the LORD said to her,  Genesis 25:19-34 "Two nations are in your womb, and two peoples born of you shall be divided; the one shall be stronger than the other, the elder shall serve the younger." When her time to give birth was at hand, there were twins in her womb. The first came out red, all his body like a hairy mantle; so they named him Esau. Afterward his brother came out, with his hand gripping Esau's heel; so he was named Jacob. Isaac was sixty years old when she bore them.  Genesis 25:19-34 When the boys grew up, Esau was a skillful hunter, a man of the field, while Jacob was a quiet man, living in tents. Isaac loved Esau, because he was fond of game; but Rebekah loved Jacob.  Once when Jacob was cooking a stew, Esau came in from the field, and he was famished. Esau said to Jacob, "Let me eat some of that red stuff, for I am famished!" (Therefore he was called Edom.) Jacob said, "First sell me your birthright." Esau said, "I am about to die; of what use is a birthright to me?" Genesis 25:19-34 Jacob said, "Swear to me first." So he swore to him, and sold his birthright to Jacob. Then Jacob gave Esau bread and lentil stew, and he ate and drank, and rose and went his way. Thus Esau despised his birthright.  Again the story moves on… Abraham takes another wife and in due time gives his sons by that wife gifts and sends them away, leaving the birthright to Isaac. Abraham has died and is buried by his sons Ishmael and Isaac. The story line now continues with Isaac and his two sons. Text notes The Hebrew word red (“’admoni”) is a play on the word Edom. The Hebrew word (“se'ar”) is a play on Seir, the region of the Edomites  Jacob is interpreted by a play on the Hebrew word for “heel,” i.e. “he takes by the heel” or “he supplants.”  the two boys typify the hunter and the shepherd, two rival ways of life. The birthright refers to the rights of the eldest son: leadership of the family and a double share of the inheritance. The caricature of Esau as a dull person, easily outwitted on an empty stomach, is intended to explain why Israel gained ascendancy over Edom even though the latter became a nation before Israel. Why? The rivalry itself is as common as brothers everywhere, and both will mature. Why would a mother so favor one son over another? Perhaps the description says it all. Esau was a man’s man groomed as a leader. Jacob was left for his mother to raise. Perhaps she saw him as one to care for her? Or perhaps she viewed the younger son status as similar to her own 2nd place status as a female in a male society. She could not raise him on her own, but she could elevate Jacob. The rivalry of Jacob and Esau Jacob, acting on the advice of Rebekah, then tricked Isaac into making him the principal heir by disguising himself as his older brother and obtaining his father’s blessing. Esau eventually shunned revenge, was reconciled with Jacob, and settled in Seir. Most scholars view the stories of Jacob and Esau not only as folktales about fraternal relationships and reversals of fortune but also as Israelite depictions of the ambivalent and sometimes treacherous relationship between Edomites and Israelites over territorial claims.  Within Christianity Esau became a central example in debates concerning the right of Christians to the blessings promised by God to the descendants of Isaac and in debates about predestination. JacobThe Bible presents Jacob in a double light. On the one hand, he is the revered ancestor of the people of Israel, but on the other, he is a trickster, who deceives his brother into parting with his birthright and his father into giving him the blessing of the firstborn. Jacob’s acts were later regarded as sinful, although the accounts in Genesis seem to record them without censure.  Jacob, like his father Isaac, seeks a wife in Mesopotamia, but more about that later. Jacob and Esau Master of Jean de Mandeville.
The Birth of Esau and Jacob
French, Paris, about 1360 - 1370 Hendrick Terbrugghen: Esau Selling His Birthright, c. 1625
Oil on canvas, 95 x 116 cm, Staatliche Museen, Berlin  Govert Teunisz. Flinck: Isaac Blessing Jacob, 1639
Oil on canvas, 117 x 141 cm, Rijksmuseum, Amsterdam   Nicolas-Guy Brenet,
Isaac Blessing Jacob
1768
 Oil on canvas
 21 1/4 x 25 3/4 in.
Los Angeles County Museum of Art Peter Paul Rubens,
Reconciliation of Jacob and Esau, 1624
Bavarian State Painting Collections Psalm 119:105-112
Lucerna pedibus meis 105 Your word is a lantern to my feet *
and a light upon my path.  106 I have sworn and am determined *
to keep your righteous judgments.  107 I am deeply troubled; *
preserve my life, O LORD, according to your word.  108 Accept, O LORD, the willing tribute of my lips, * and teach me your judgments Psalm 119:105-112
Lucerna pedibus meis 109 My life is always in my hand, *
yet I do not forget your law.  110 The wicked have set a trap for me, *
but I have not strayed from your commandments.  111 Your decrees are my inheritance for ever; *
truly, they are the joy of my heart.  112 I have applied my heart to fulfill your statutes * for ever and to the end.   Psalm 119 Meditation on the Law of God The length of this psalm is the result of its unusual, and highly artificial, structure. It is an alphabetical acrostic in which each stanza consists of eight lines all beginning with the same Hebrew letter. There are twenty-two stanzas using all the letters in turn.  In addition, almost every line contains the word "law" or a synonym.  The predominant mood of lament suggests that it may have been composed as a prayer for deliverance from trouble. It is considered a very late composition.  Isaiah 55:10-13 As the rain and the snow come down from heaven,  and do not return there until they have watered the earth,  making it bring forth and sprout,  giving seed to the sower and bread to the eater,  so shall my word be that goes out from my mouth;  it shall not return to me empty,  but it shall accomplish that which I purpose,  and succeed in the thing for which I sent it  Isaiah 55:10-13 For you shall go out in joy,  and be led back in peace;  the mountains and the hills before you  shall burst into song,  and all the trees of the field shall clap their hands.  Instead of the thorn shall come up the cypress;  instead of the brier shall come up the myrtle;  and it shall be to the LORD for a memorial,  for an everlasting sign that shall not be cut off.   Book of the Consolation of Israel This section of Isaiah is known as the book of the consolation of Israel. Chapter 55 itself is entitled “An Invitation to abundant life.” The first part of our reading is an illustration using rain and the germination of seeds as an allegory about God’s Word on the earth. In this context the long-term effect of God’s Word provides sustenance. Sustenance In this instance the Old Testament reading relates to the Gospel for today which consists of the parable of the Sower. The Old Testament version is much less elaborate in that it deals with the concept that God’s word will in time yield a greater harvest. Exodus The second stanza of today’s reading relates to a new exodus. In this version the nation of Israel is returning to the promised land which will be an Eden-like land full of good things. Of course we know now that the reality was that the land to which the Israelites returned was not nearly so welcoming. Exodus and the Old Testament  Much of the biblical narrative can be seen as shaped by or alluding to the Exodus either in anticipation of the event or in later years remembrance of the event. The most sustained set of references to the Exodus by the prophets is found in the oracles attributed to Second Isaiah. In the New Testament the life of Jesus is quickly understood as a reenactment of Israel’s Exodus experience, with the resurrection as an Exodus.  Exodus and modern thinking In the latter part of the 20th century the Exodus has been used by liberation theology proponents. Particularly the radical proponents of this movement whose goals are seen as political have been criticized for adopting Exodus. There is no denying the power of the story of Exodus as a model for hope to those suffering oppression, that God will rescue them.  Psalm 65: (1-8), 9-14 Te decet hymnus 1 [You are to be praised, O God, in Zion; *
to you shall vows be performed in Jerusalem.  2 To you that hear prayer shall all flesh come, *
because of their transgressions.  3 Our sins are stronger than we are, *
but you will blot them out.  Psalm 65: (1-8), 9-14 Te decet hymnus 4 Happy are they whom you choose
and draw to your courts to dwell there! *
they will be satisfied by the beauty of your house, by the holiness of your temple.  5 Awesome things will you show us in your righteousness,
O God of our salvation, *
O Hope of all the ends of the earth and of the seas that are far away.  Psalm 65: (1-8), 9-14 Te decet hymnus6 You make fast the mountains by your power; *
they are girded about with might.  7 You still the roaring of the seas, *
the roaring of their waves,
and the clamor of the peoples.  Psalm 65: (1-8), 9-14 Te decet hymnus 8 Those who dwell at the ends of the earth will tremble at your marvelous signs; *
you make the dawn and the dusk to sing for joy.]  9 You visit the earth and water it abundantly;
you make it very plenteous; *
the river of God is full of water.  Psalm 65: (1-8), 9-14 Te decet hymnus 10 You prepare the grain, *
for so you provide for the earth.  11 You drench the furrows and smooth out the ridges; *
with heavy rain you soften the ground and bless its increase.  12 You crown the year with your goodness, *
and your paths overflow with plenty.  Psalm 65: (1-8), 9-14 Te decet hymnus 13 May the fields of the wilderness be rich for grazing, *
and the hills be clothed with joy.  14 May the meadows cover themselves with flocks,
and the valleys cloak themselves with grain; *
let them shout for joy and sing.   Psalm 65 The Psalm itself is a Thanksgiving for a good harvest to the God who makes the earth fertile.  The Psalm is chosen for today for its similarity to the passage from Isaiah. Romans 8:1-11 There is no condemnation for those who are in Christ Jesus.  For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death.  For God has done what the law, weakened by the flesh, could not do: by sending his own Son in the likeness of sinful flesh, and to deal with sin, he condemned sin in the flesh,  so that the just requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.   Romans 8:1-11  For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit.  To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace.  For this reason the mind that is set on the flesh is hostile to God; it does not submit to God's law-- indeed it cannot,  and those who are in the flesh cannot please God.   Romans 8:1-11 But you are not in the flesh; you are in the Spirit, since the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him.  But if Christ is in you, though the body is dead because of sin, the Spirit is life because of righteousness.  If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will give life to your mortal bodies also through his Spirit that dwells in you.  God's saving act Today’s reading continues the argument concerning the relationship between the law and the new covenant. Paul declares here that those who follow Christ will avoid condemnation. Paul declares that the law is just and that God by sending Jesus for sacrifice evened out the requirements of the law by that sacrifice.  Balance By this argument Paul has accomplished his purpose which was to show that the law of the Old Testament was not in conflict with Jesus. It was a concern of the early Christian movement to demonstrate that God’s promises to Israel had been true, as a way to show that God’s promises through Jesus were also true. Matthew as a gospel was particularly concerned with this concept. But keep in mind that the letter to the Romans was written before the Gospel of Matthew. Matthew 13:1-9,18-23 Jesus went out of the house and sat beside the sea. Such great crowds gathered around him that he got into a boat and sat there, while the whole crowd stood on the beach. And he told them many things in parables, saying: "Listen! A sower went out to sow. And as he sowed, some seeds fell on the path, and the birds came and ate them up. Other seeds fell on rocky ground, where they did not have much soil, and they sprang up quickly, since they had no depth of soil. But when the sun rose, they were scorched; and since they had no root, they withered away.  Matthew 13:1-9,18-23 Other seeds fell among thorns, and the thorns grew up and choked them. Other seeds fell on good soil and brought forth grain, some a hundredfold, some sixty, some thirty. Let anyone with ears listen!" "Hear then the parable of the sower. When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what is sown in the heart; this is what was sown on the path. As for what was sown on rocky ground, this is the one who hears the word and immediately Matthew 13:1-9,18-23 receives it with joy; yet such a person has no root, but endures only for a while, and when trouble or persecution arises on account of the word, that person immediately falls away. As for what was sown among thorns, this is the one who hears the word, but the cares of the world and the lure of wealth choke the word, and it yields nothing. But as for what was sown on good soil, this is the one who hears the word and understands it, who indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty."  Parables Today’s Gospel reading is one of the better-known parables called the sower. The parable is one of the favorite means of expressing the good news. Some of the parables, like today’s, actually appear in all three of the synoptic Gospels: Matthew, Mark, and Luke. Explanation Today’s parable is also somewhat unique in that in each of the three Gospels, the parable is also explained by Jesus. In Matthew, Mark, and Luke, the explanation is given not to the crowd but later explained to the disciples out of the presence of the crowd. Text As you will note from the description of the Gospel reading, there is a gap. The parable is told in the first part of the selected text and the explanation is given in the second set of selected text. In the intervening verses, Jesus explains to his disciples that it is they who are privileged to know the secrets. This omitted text is evidently one of those later appealed to in support of an ancient heresy known as Gnosticism. The hearers In the parable there are four examples of people who hear the word. The real contrast is between the first three groups and the last group. Parables The use of parables becomes necessary because of the  hostile reaction from his opponents to His teaching.  In contrast to Mark, in Matthew the parables  “are truly intelligible to the insiders.” There is a clear difference between insiders and outsiders.  The distinctive difference between the hearers is that some understand the word and that others do not. The question is then what is the proper understanding which is that Jesus is not just another scribe but the Lord of the church.  Disciples in Matthew and Mark achieve understanding through faith which allows them to grasp the significance of His teachings.  So where is grace in this? Some will receive and understand and others for a variety of reasons will not.  The difference, I would suggest, is Grace, which evens the odds for all four groups. Where are we in these groups As for what was sown among thorns, this is the one who hears the word, but the cares of the world and the lure of wealth choke the word, and it yields nothing. In our time of a wealthy and peaceful society, the lure of wealth and the cares of life choke the Word. In other words, make it more difficult to understand. And so bravo for Grace! Stained Glass Trinity Episcopal Tulsa, OK Jean-François Millet,The Sower, 1850
Oil on canvas, 40 x 32 1/2 in, Museum of Fine Arts, Boston Vincent van Gogh, Drawing of a Sower, after Millet, 1881
 Vincent van Gogh, A Sower, drawing, 1882 Vincent van Gogh, Sower with Setting Sun, 1888
Oil on canvas,
64 x 80.5 cm
Rijksmuseum Krueller-Mueller, Otterloo Vincent  van Gogh, The Sower, 1888
Oil on Canvas,
Van Gogh Museum, Amsterdam