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.

The Collect O God, the protector of all who trust in you, without whom nothing is strong, nothing is holy: Increase and multiply upon us your mercy; that, with you as our ruler and guide, we may so pass through things temporal, that we lose not the things eternal; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen. Collect Proper 12 The operational section of the collect is: Increase and multiply upon us your mercy; that, with you as our ruler and guide, we may so pass through things temporal, that we lose not the things eternal; …” This appears to be a cosmic call for believers to keep “their eye on the ball” so to speak and properly order the here and material now with the greater reality of the Kingdom of God.  The lessons for this Sunday take an interesting trip around this topic. From Solomon’s wise request for wisdom to better govern his people, to his father David’s spectacular failing with his eye for a bathing Bathsheba and a way from his duty of governance and perverted use of God’s gift of David’s kingship.  Collect Proper 12 The New Testament readings deal with Paul’s assurance that nothing can separate us from God in RCL A, to his warning to the Colossians in RCL C not to be concerned with the forms of worship but the substance. In RCL B the reading from Ephesians is in a way a restatement of the collect’s plea. The reading for RCL C Luke 11:1-13 , the comparison by Jesus of a parent’s aid to a child with God’s: If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!“ In RCL B, the Gospel is the feeding of the multitude and is an illustration that God stands for life, by the provision of food needed in the Temporal world and salvation in the eternal world. The collect reminds and encourages us to be mindful of the right priorities. Hosea 1:2-10 When the LORD first spoke through Hosea, the LORD said to Hosea, "Go, take for yourself a wife of whoredom and have children of whoredom, for the land commits great whoredom by forsaking the LORD." So he went and took Gomer daughter of Diblaim, and she conceived and bore him a son.  And the LORD said to him, "Name him Jezreel; for in a little while I will punish the house of Jehu for the blood of Jezreel, and I will put an end to the kingdom of the house of Israel.  Hosea 1:2-10 On that day I will break the bow of Israel in the valley of Jezreel."  She conceived again and bore a daughter. Then the LORD said to him, "Name her Lo-ruhamah, for I will no longer have pity on the house of Israel or forgive them. But I will have pity on the house of Judah, and I will save them by the LORD their God; I will not save them by bow, or by sword, or by war, or by horses, or by horsemen.” Hosea 1:2-10 When she had weaned Lo-ruhamah, she conceived and bore a son. Then the LORD said, "Name him Lo-ammi, for you are not my people and I am not your God."  Yet the number of the people of Israel shall be like the sand of the sea, which can be neither measured nor numbered; and in the place where it was said to them, "You are not my people," it shall be said to them, "Children of the living God." Introduction to Hosea The book of Hosea is apart of the “Book of the Twelve” a/k/a Minor Prophets. This is because of the brevity of the books in comparison with Isaiah, Jeremiah, and Ezekiel. Hosea’s was to the northern kingdom shortly after the time of Amos. Hosea unlike Amos did not speak to people in a time of prosperity, but at a time of suffering in war and anarchy in the Northern Kingdom which was about to be conquered. Introduction to Hosea Not all aspects of Hosea’s life are clear.  However, Hosea deals with Gomer, his wife of Whoredom, as the Lord deals with Israel. Gomer was a prostitute. Her three children were presumably not Hosea’s. Gomer leaves Hosea, but Hosea brought her back publicly. The Prophet’s life is a dramatization of his message. The Call narrative Generally each prophet starts with a call narrative. In Hosea this is in the form of a textual Superscription.  The ‘call’ is a statement that the word of the Lord had come to him. The reigns of the various kings during his time are also listed.  The period is very close to the time of Amos. The Text Hosea illustrates the treatment God, by his treatment of his wife the prostitute, Gomer. Each child is given a significant name. Jezreel means “God sows,” and relates to King Jehu. “Lo-ruhamah” means ‘not pitied’ God will no longer pity Isreal. Lo-ammi means ‘not my people’ and signifies the breaking of the covenant relationship between the Lord and Israel. Sands? Israel’s punishment is not final and afterwards it shall be like the sand of the sea. Psalm 85, Page 708, BCP
Benedixisti, Domine 1 You have been gracious to your land, O LORD, *
you have restored the good fortune of Jacob.  2 You have forgiven the iniquity of your people * and blotted out all their sins.  3 You have withdrawn all your fury *
and turned yourself from your wrathful indignation.  4 Restore us then, O God our Savior; *
let your anger depart from us.  Psalm 85, Page 708, BCP
Benedixisti, Domine 5 Will you be displeased with us for ever? *
will you prolong your anger from age to age?  6 Will you not give us life again, *
that your people may rejoice in you?  7 Show us your mercy, O LORD, *
and grant us your salvation.  8 I will listen to what the LORD God is saying, * for he is speaking peace to his faithful people
and to those who turn their hearts to him.  Psalm 85, Page 708, BCP
Benedixisti, Domine 9 Truly, his salvation is very near to those who fear him, * that his glory may dwell in our land.  10 Mercy and truth have met together; *
righteousness and peace have kissed each other.  11 Truth shall spring up from the earth, *
and righteousness shall look down from heaven.  12 The LORD will indeed grant prosperity, *
and our land will yield its increase.  13 Righteousness shall go before him, *
and peace shall be a pathway for his feet. Psalm 85, Page 708, BCP
Benedixisti, Domine Psalm 85 is a prayer for deliverance from national adversity. The form is as a petition pointing out past favor and hope for return. In V 8–13, a priest or temple prophet delivers an oracle of assurance.  V 1-7 are the request, then followed by V 8-13 the response. Genesis 18:20-32 The LORD said to Abraham, "How great is the outcry against Sodom and Gomorrah and how very grave their sin! I must go down and see whether they have done altogether according to the outcry that has come to me; and if not, I will know." So the men turned from there, and went toward Sodom, while Abraham remained standing before the LORD. Then Abraham came near and said, "Will you indeed sweep away the righteous with the wicked?  Genesis 18:20-32 Suppose there are fifty righteous within the city; will you then sweep away the place and not forgive it for the fifty righteous who are in it? Far be it from you to do such a thing, to slay the righteous with the wicked, so that the righteous fare as the wicked! Far be that from you! Shall not the Judge of all the earth do what is just?" And the LORD said, "If I find at Sodom fifty righteous in the city, I will forgive the whole place for their sake." Abraham answered, "Let me take it upon myself to speak to the Lord, I who am but dust and ashes.  Genesis 18:20-32 Suppose five of the fifty righteous are lacking? Will you destroy the whole city for lack of five?" And he said, "I will not destroy it if I find forty-five there." Again he spoke to him, "Suppose forty are found there." He answered, "For the sake of forty I will not do it." Then he said, "Oh do not let the Lord be angry if I speak. Suppose thirty are found there." He answered, "I will not do it, if I find thirty there." He said, "Let me take it upon myself to speak to the Lord. Suppose twenty are found there.” Genesis 18:20-32 He answered, "For the sake of twenty I will not destroy it." Then he said, "Oh do not let the Lord be angry if I speak just once more. Suppose ten are found there." He answered, "For the sake of ten I will not destroy it." Abraham Abraham is the earliest biblical character who is delineated clearly enough to be correlated, to a limited extent, within world history.  His homeland was in the Fertile Crescent  The vague relation of Abraham to history does not exclude debate as to how much of his biography might have been worked up for vividness or as to help later tribal unity.  Originally named Abram it is later ritually changed to Abraham. Abraham Abraham is second only to Moses among New Testament mentions of biblical heroes.  The truly Abrahamic descent of the Jews is acknowledged as a stimulus for them to live up to their heritage. Abraham should be looked to as a source of unity and harmony rather than dissent among Jews, Christians, and Muslims. The Koran makes clear that both look to Abraham as the common ancestor. Abraham’s Special Call In Genesis 12, Abram just appears and is called to leave Haran. Genesis 11 relates the Tower of Babel and a long geneology. Genesis 12:1 Now the LORD said to Abram, "Go from your country and your kindred and your father's house to the land that I will show you. I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing. 3 I will bless those who bless you, and the one who curses you I will curse; and in you all the families of the earth shall be blessed." Abraham's intercession for Sodom and Gomorrah Abraham is taken into the Lord's counsel concerning God’s intention to make Sodom an example to future generations . Abraham diplomatically questions the justice of God in allowing innocent people to be punished with the guilty.  This is the first example in the Bible of an expression of disapproval with God.  What do we learn? In the story, God has condemned Sodom. Did God really intend to punish the innocent with the guilty? Wouldn’t God have already known if there were good people in Sodom and how many? Was this a test of Humans using Abraham as a representative? Was God’s purpose to see if Abraham was concerned at all with other human’s. Who Abraham would be expected to bargain to save Lot, a member of his family. It would have been easier for him to only ask God to let Lot leave. Instead Abraham bargains for the benefit of all of the innocent people of the city. Was Abraham trying to see how just how ‘good’ any us of have to be? What do you think is God’s purpose in letting Abraham bargain and in His agreement? Albrecht Durer, Lot Fleeing with his Daughters from Sodom, c. 1498
Oil and tempera on panel, 52 x 41 cm
National Gallery of Art, Washington
 Psalm 138 Confitebor tibi 1 I will give thanks to you, O LORD, with my whole heart; *
before the gods I will sing your praise.  2 I will bow down toward your holy temple
and praise your Name, *
because of your love and faithfulness;  3 For you have glorified your Name *
and your word above all things.  4 When I called, you answered me; *
you increased my strength within me.  5 All the kings of the earth will praise you, O LORD, *
when they have heard the words of your mouth.  Psalm 138 Confitebor tibi 6 They will sing of the ways of the LORD, *
that great is the glory of the LORD.  7 Though the LORD be high, he cares for the lowly; *
he perceives the haughty from afar.  8 Though I walk in the midst of trouble, you keep me safe; *
you stretch forth your hand against the fury of my enemies;
your right hand shall save me.  9 The LORD will make good his purpose for me; *
O LORD, your love endures for ever;
do not abandon the works of your hands.  Thanksgiving for deliverance from trouble. The Lord is praised for His regard for the Lowly and contempt for the haughty. The Psalm is hymn like in its praise. It portrays a loving and just God. Colossians 2:6-15, (16-19) As you have received Christ Jesus the Lord, continue to live your lives in him, rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving. See to it that no one takes you captive through philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ.  Colossians 2:6-15, (16-19) For in him the whole fullness of deity dwells bodily, and you have come to fullness in him, who is the head of every ruler and authority. In him also you were circumcised with a spiritual circumcision, by putting off the body of the flesh in the circumcision of Christ; when you were buried with him in baptism, you were also raised with him through faith in the power of God, who raised him from the dead.  Colossians 2:6-15, (16-19) And when you were dead in trespasses and the uncircumcision of your flesh, God made you alive together with him, when he forgave us all our trespasses, erasing the record that stood against us with its legal demands. He set this aside, nailing it to the cross. He disarmed the rulers and authorities and made a public example of them, triumphing over them in it. Colossians 2:6-15, (16-19) [Therefore do not let anyone condemn you in matters of food and drink or of observing festivals, new moons, or Sabbaths. These are only a shadow of what is to come, but the substance belongs to Christ. Do not let anyone disqualify you, insisting on self-abasement and worship of angels, dwelling on visions, puffed up without cause by a human way of thinking, and not holding fast to the head, from whom the whole body, nourished and held together by its ligaments and sinews, grows with a growth that is from God. ] Introduction COLOSSIANS was written by Paul, when he was in prison, either at Rome or Ephesus.  The Church at Colossae had been founded not by St. Paul in person, but by Epaphras , apparently when St. Paul was working at Ephesus.  The primary purpose of the epistle is to recall its readers to faith in Christ, which had been disturbed by the preaching of certain unknown ‘opponents.’ We only have hints from the letter of ID of the ‘opponents. Luke Timothy Johnson The images Paul uses to remind them of their identity come from the ritual of Baptism, which was their initiation into the "messianic body."  It is within that body that their growth will come.  As baptism was a "dying and rising" with Christ and so are enough for perfection. Other images The other two images in the lesson are: Circumcision and Crucifixion How do these images play into the reading? Warning against false teaching Here philosophy is called "vain speculation"  Becoming too concerned about the exact nature of the ‘false’ teachings is almost to fall into the same trap the lesson warns against. Context We do not know exactly who or what sect were the ‘opponents’ and it is really not important. The important information that we get from this letter, regards the fact that in Jesus, we have complete salvation and no other sources are needed. This seems to imply that we have complete salvation and complete, or at least all we need, knowledge. Luke 11:1-13 Jesus was praying in a certain place, and after he had finished, one of his disciples said to him, "Lord, teach us to pray, as John taught his disciples." He said to them, "When you pray, say: Father, hallowed be your name. Your kingdom come. Give us each day our daily bread. And forgive us our sins, for we ourselves forgive everyone indebted to us. And do not bring us to the time of trial.” Luke 11:1-13 And he said to them, "Suppose one of you has a friend, and you go to him at midnight and say to him, `Friend, lend me three loaves of bread; for a friend of mine has arrived, and I have nothing to set before him.' And he answers from within, `Do not bother me; the door has already been locked, and my children are with me in bed; I cannot get up and give you anything.' I tell you, even though he will not get up and give him anything because he is his friend, at least because of his persistence he will get up and give him whatever he needs. Luke 11:1-13 "So I say to you, Ask, and it will be given you; search, and you will find; knock, and the door will be opened for you. For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened. Is there anyone among you who, if your child asks for a fish, will give a snake instead of a fish? Or if the child asks for an egg, will give a scorpion? If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!" Events and teachings on the way to Jerusalem Chapter 11 in Luke relates a number of separate events and sayings. The scenes and sayings in this section are peculiar to Luke. This is generally called the Perean ministry of Jesus.  The Text The reading for the Lectionary is in two broad sections The first is a version of the familiar Lord’s Prayer. The same basic prayer is found elsewhere. This is a very basic version. The second speaks about the nature of prayer and God’s ability and inclination to respond. About Prayer The first illustration concerns a request of a friend after bed time. If the petitioner is persistent, the friend will get up from bed and respond.  The second concerns the inclination of parents to give generously to their own children. The Point The point seems to be that if “you who are evil” will respond to the petitions of friends and children. How much more generous will the Lord be? Notice that the response will be “the Holy Spirit.” Are we being told that if we ask for a Toyota we will get one?  Or are we being told that if we seek God through prayer that we will find Him? Prayer The Bible both talks about prayer and gives the texts of specific prayers to God.  Underlying the biblical story is the conviction, so fundamental that it rarely needs to be voiced explicitly, that it is both possible and desirable for humans to address the Divine and that the Divine both can and will respond. Much of what the New Testament says about prayer continues and reiterates what is said in earlier sections of the Bible about the necessity and efficacy of prayer and the characteristics of humility and persistence to be brought to prayer. William Holman Hunt, The Light of the World, 1851
Keble College,Oxford, and replica is at St. Paul’s Cathedral, London Jesus Teaching,
from a German Bible of the time of Martin Luther
Engraving by monogrammist “HA”, c. 1526