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 Proper 9 O God, you have taught us to keep all your commandments by loving you and our neighbor: Grant us the grace of your Holy Spirit, that we may be devoted to you with our whole heart, and united to one another with pure affection; 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 9 The collect uses a word play on the summary of the law and for us to be united to one another with pure affection.  This is the second collect that touches the idea of unity, in that the prayer is for unity through pure affection, or affection without pretense or ulterior motive. The unity of the collect is hard to find in the lessons appointed for these days across the years. In RCL A the theme of love is in the reading from Genesis about Isaac and his affection for Rebekah who consoled him for the loss of his mother Sarah. And of course, in the Song of Solomon, “arise my fair one”. In RCL C we have a similar theme in Galatians and its call for believers to work for the good of all and in Isaiah’s call to "Rejoice with Jerusalem, and be glad for her, all you who love her; rejoice with her in joy, all you who mourn over her…” on her restoration. But in both RCL C and RCL B we have the unity of the apostles first the twelve then in Luke part of a group of seventy sent to test themselves at evangelization, but not sent alone. So that even though a bit hard to discern there are signs of unity and love as aspects of the life in faith. Unity This week’s Collect actually goes with last week’s lessons. Each of today’s readings is interesting, but a common theme is hard to discern. Genesis 24:34–38, 42–49, 58–67 The servant said to Laban, "I am Abraham's servant. The LORD has greatly blessed my master, and he has become wealthy; he has given him flocks and herds, silver and gold, male and female slaves, camels and donkeys. And Sarah my master's wife bore a son to my master when she was old; and he has given him all that he has. My master made me swear, saying, `You shall not take a wife for my son from the daughters of the Canaanites, in whose land I live; but you shall go to my father's house, to my kindred, and get a wife for my son.' Genesis 24:34–38, 42–49, 58–67 "I came today to the spring, and said, `O LORD, the God of my master Abraham, if now you will only make successful the way I am going! I am standing here by the spring of water; let the young woman who comes out to draw, to whom I shall say, "Please give me a little water from your jar to drink," and who will say to me, "Drink, and I will draw for your camels also" -- let her be the woman whom the LORD has appointed for my master's son.’ Genesis 24:34–38, 42–49, 58–67 "Before I had finished speaking in my heart, there was Rebekah coming out with her water jar on her shoulder; and she went down to the spring, and drew. I said to her, `Please let me drink.' She quickly let down her jar from her shoulder, and said, `Drink, and I will also water your camels.' So I drank, and she also watered the camels. Then I asked her, `Whose daughter are you?' She said, `The daughter of Bethuel, Nahor's son,  Genesis 24:34–38, 42–49, 58–67 whom Milcah bore to him.' So I put the ring on her nose, and the bracelets on her arms. Then I bowed my head and worshiped the LORD, and blessed the LORD, the God of my master Abraham, who had led me by the right way to obtain the daughter of my master's kinsman for his son. Now then, if you will deal loyally and truly with my master, tell me; and if not, tell me, so that I may turn either to the right hand or to the left.” Genesis 24:34–38, 42–49, 58–67And they called Rebekah, and said to her, "Will you go with this man?" She said, "I will." So they sent away their sister Rebekah and her nurse along with Abraham's servant and his men. And they blessed Rebekah and said to her, "May you, our sister, become thousands of myriads; may your offspring gain possession of the gates of their foes." Then Rebekah and her maids rose up, mounted the camels, and followed the man; thus the servant took Rebekah, and went his way. Now Isaac had come from Beer-lahai-roi, and was settled in the Negeb. Isaac went out in the evening to walk in the field; and looking Genesis 24:34–38, 42–49, 58–67 up, he saw camels coming. And Rebekah looked up, and when she saw Isaac, she slipped quickly from the camel, and said to the servant, "Who is the man over there, walking in the field to meet us?" The servant said, "It is my master." So she took her veil and covered herself. And the servant told Isaac all the things that he had done. Then Isaac brought her into his mother Sarah's tent. He took Rebekah, and she became his wife; and he loved her. So Isaac was comforted after his mother's death.  Omitted Language  The omitted language, in this instance amounts to good editing.  The basic story is told and we miss only some details that do not add substantially to the story line. Context Since the reading last week about the sacrifice of Isaac, the story has moved on. Sarah, Abraham’s wife has passed away and Abraham purchases ground for her burial from the Hittites, when they would have given the ground to honor him.  The story then continues to our reading. Text - a wife for Isaac from Haran The servant was perhaps Abraham's major-domo, Eliezer – who might have inherited but for Isaac. Aloofness from the Canaanites was based upon fear of the corrupting influence of Canaanite culture. The city of Nahor was near Haran. Unlike the plot of your standard romantic comedy, the story line here is driven by the assumption that the young woman had been appointed by the LORD to be Isaac's wife.  Isaac Isaac’s story as told in Genesis 21–28, for the most part features other people, his father, his servants and his sons. There is a parallel event in which his wife also spends time with a local King. Beyond these Isaac is seen as a child, then here and later as an old man without much in between.  An unremarkable life as a wealthy man is perhaps not such a great burden. Salomon de Bray, Eliezer and Rebecca, 1660
Oil on canvas, 90 x 156 cm
Musée de la Chartreuse, Douai  Bartolomé Esteban Murillo, Rebecca and Eliezer, c. 1650
Oil on canvas, 107 x 171 cm, Museo del Prado, Madrid  Nicolas Poussin, Rebecca at the Well, c. 1648
Oil on canvas, 118 x 199 cm, Musée du Louvre, Paris  Rembrandt, The Jewish Bride, c. 1665
Oil on canvas, 121,5 x 166,5 cm, Rijksmuseum, Amsterdam  Psalm 45:11–18 Eructavit cor meum11 "Hear, O daughter; consider and listen closely; * forget your people and your father's house.  12 The king will have pleasure in your beauty; * he is your master; therefore do him honor.  13 The people of Tyre are here with a gift; * the rich among the people seek your favor."  14 All glorious is the princess as she enters; * her gown is cloth-of-gold.  Psalm 45:11–18 Eructavit cor meum 15 In embroidered apparel she is brought to the king; * after her the bridesmaids follow in procession.  16 With joy and gladness they are brought, * and enter into the palace of the king.  17 "In place of fathers, O king, you shall have sons; * you shall make them princes over all the earth.  18 I will make your name to be remembered from one generation to another; * therefore nations will praise you for ever and ever."   The text seems to refer to the OT, but it is from a later era. The writer was a professional composing for a Royal wedding. The reference to ivory means it is in Israel. The queen, probably a Phoenician, is instructed to forget her own ancestry and be loyal to her husband. or Song of Solomon 2:8–13 The voice of my beloved!  Look, he comes, leaping upon the mountains, bounding over the hills.  My beloved is like a gazelle  or a young stag.  Look, there he stands  behind our wall, gazing in at the windows, looking through the lattice.  My beloved speaks and says to me:  “Arise, my love, my fair one,  and come away; for now the winter is past, the rain is over and gone.  The flowers appear on the earth; the time of singing has come, and the voice of the turtledove is heard in our land.  The fig tree puts forth its figs,  and the vines are in blossom;  they give forth fragrance.  Arise, my love, my fair one,  and come away."  Introduction to The Song of Solomon This book, known also as the Song of Songs or the Canticle (of Canticles), contains love poems, or songs, of Israel.  The main speakers are a man and a woman It is possible that these songs were originally oral compositions that came to be used in weddings and now assembled as a “book” of the Bible. The wording is overtly sensual. Both Jewish and Christian tradition found another level of meaning in the work: the love between God and God’s people and in this light the characters are the Lord and Israel. In ancient times the closest comparisons for the Song of Solomon are the love poems of ancient Egypt.  It is impossible to date the Song with any certainty. The attribution to Solomon as author is due to the mention of his name and perhaps to the claim made in 1 Kings 4:32.  The lover's spring visit. The woman reminisces about a springtime visit and invitation from her lover.  The last section which is omitted includes an invitation. “16 My beloved is mine and I am his; he pastures his flock among the lilies. Until the day breathes and the shadows flee, turn, my beloved, be like a gazelle or a young stag on the cleft mountains.” So how did this get in the Bible? The text was preserved because of its appealing subject matter and vivid imagery, like the woman being compared to a mare that throws the war stallions of the pharaoh’s chariots into disorder as a teaching tool in the Temple school. The final form was likely reached in 450–400 BC based on the syntax.  After the destruction of the Second Temple in 70 AD, the Song of Solomon was incorporated into the Jewish canon over the objections of some rabbis, who found its subject matter unsuitable for Israel’s sacred literature.  Once it became part of the official scriptures, commentators both Jewish and Christian attempted to interpret it in religious terms. Eventually it was recited as part of the services for the final day of the Passover celebration. Zechariah 9:9–12 Rejoice greatly, O daughter Zion!  Shout aloud, O daughter Jerusalem!  Lo, your king comes to you;  triumphant and victorious is he,  humble and riding on a donkey,  on a colt, the foal of a donkey.  He will cut off the chariot from Ephraim  and the war horse from Jerusalem;  and the battle bow shall be cut off,  Zechariah 9:9–12 and he shall command peace to the nations;  his dominion shall be from sea to sea,  and from the River to the ends of the earth.  As for you also, because of the blood of my covenant with you,  I will set your prisoners free from the waterless pit.  Return to your stronghold, O prisoners of hope;  today I declare that I will restore to you double.  The Prince of Peace Prior to the reading Israel’s enemies are destroyed ushering in a messianic era. At the time it was a reflection of Alexander the Great’s conquests after 333 BC. This is also part of the model for the New Testament’s Palm Sunday event. Psalm 145:8–15 Exaltabo te, Deus 8 The LORD is gracious and full of compassion, *
slow to anger and of great kindness.  9 The LORD is loving to everyone *
and his compassion is over all his works.  10 All your works praise you, O LORD, *
and your faithful servants bless you.  11 They make known the glory of your kingdom *
and speak of your power;  Psalm 145:8–15 Exaltabo te, Deus 12 That the peoples may know of your power *
and the glorious splendor of your kingdom.  13 Your kingdom is an everlasting kingdom; *
your dominion endures throughout all ages.  14 The LORD is faithful in all his words *
and merciful in all his deeds.  15 The LORD upholds all those who fall; *
he lifts up those who are bowed down.   This is an acrostic psalm – so that each new verse begins with the next letter in order of the Hebrew alphabet. The LORD is faithful in all his words and merciful in all his deeds. – This is a theme on which Paul spent much time. Romans 7:15–25a I do not understand my own actions. For I do not do what I want, but I do the very thing I hate.  Now if I do what I do not want, I agree that the law is good.  But in fact it is no longer I that do it, but sin that dwells within me.  For I know that nothing good dwells within me, that is, in my flesh. I can will what is right, but I cannot do it.  For I do not do the good I want, but the evil I do not want is what I do.  Now if I do what I do not want, it is no longer I that do it, but sin that dwells within me.   Romans 7:15–25a So I find it to be a law that when I want to do what is good, evil lies close at hand.  For I delight in the law of God in my inmost self,  but I see in my members another law at war with the law of my mind, making me captive to the law of sin that dwells in my members.  Wretched man that I am! Who will rescue me from this body of death?  Thanks be to God through Jesus Christ our Lord!  Introduction to Romans This is the first letter listed in the NT, but it was in fact written later in Paul’s life, 54 to 58 AD. It is the longest and is the most complete theological statement of Paul and was intended as an introduction to Christians at Rome who did not know Paul. This section is a part of a long argument concerning the law and its relation to sin. The inner conflict Paul known for his many rules for pious living now makes an admission. Even he is not able to meet the ideals that he has laid out. Paul seems here to excuse one’s responsibility for sin, this is disputed by other passages. Only grace has and can save him. Paul as a human At least in this passage there is some hint that the fact that we cannot or will not meet the standards of conduct laid out in the NT, will not condemn us. In short, good works are the result and not the cause of grace or faith. Matthew 11:16–19, 25–30 Jesus said to the crowd, "To what will I compare this generation? It is like children sitting in the marketplaces and calling to one another,  `We played the flute for you, and you did not dance; we wailed, and you did not mourn.'  For John came neither eating nor drinking, and they say, `He has a demon'; the Son of Man came eating and drinking, and they say, `Look, a glutton and a drunkard, a friend of tax collectors and sinners!' Yet wisdom is vindicated by her deeds.” Matthew 11:16–19, 25–30At that time Jesus said, "I thank you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the intelligent and have revealed them to infants; yes, Father, for such was your gracious will. All things have been handed over to me by my Father; and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him. Matthew 11:16–19, 25–30 "Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light."  The Comfortable Words The Gospel for today of course echoes the comfortable words from the liturgy. Just Before the Peace in Rite One  “Come unto me, all ye that travail and are heavy laden, and I will refresh you.” Matthew 11:28 We can’t seem to please you… Jesus addresses the educated elite.  We played and you did not dance. John was an ascetic and you rejected him. Jesus came and ate and drank and you rejected Him. In an ironic comment – The wise cannot understand what children can understand. Luke This section and the sending of the disciples discussed in this section of Matthew is also in similar form in Luke. Luke: “Jesus Rejoices”  21 At that same hour Jesus rejoiced in the Holy Spirit and said, “I thank you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the intelligent and have revealed them to infants; yes, Father, for such was your gracious will. 22 All things have been handed over to me by my Father; and no one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son chooses to reveal him.”  So, where does this leave us? The footnotes are no help. God is not trying to trick the wise or disparage wisdom. We live in a complicated world, where justice seems hard to find. Perhaps God is saying the answer really is just to love God and one another. It’s a simple answer not an easy one.