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 Purify our conscience, Almighty God, by your daily visitation, that your Son Jesus Christ, at his coming, may find in us a mansion prepared for himself; who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen. The Collect Advent 4 The image concerns our preparation of our own hearts for the day of the Lord. This theme is found in Hebrews 10:5-10 from Advent 4, RCL C and in John 14:1-4 Easter 5, RCL A, in the modern translations of John the word used is ‘dwelling places’ which the King James Version translates as “Mansions.” It is from the earlier translation that most will find the theme familiar. The Collect Advent 4 A similar theme may be found in the reading for Advent 4, RCL B reading from 2 Samuel 7 where David becomes concerned that he lives in a house of cedar while God, David thought, lived in a tent. And the advent theme is reflected in RCL A’s OT and Gospel the prophesy and 700 years later its fulfillment. Isaiah 7:10-16 The LORD spoke to Ahaz, saying, Ask a sign of the LORD your God; let it be deep as Sheol or high as heaven. But Ahaz said, I will not ask, and I will not put the LORD to the test. Then Isaiah said: "Hear then, O house of David! Is it too little for you to weary mortals, that you weary my God also? Therefore the Lord himself will give you a sign. Isaiah 7:10-16 Look, the young woman is with child and shall bear a son, and shall name him Immanuel. He shall eat curds and honey by the time he knows how to refuse the evil and choose the good. For before the child knows how to refuse the evil and choose the good, the land before whose two kings you are in dread will be deserted." Sign of Immanuel Immanuel means "God with us” “Young woman” from the Hebrew " almah," feminine of" elem," young man. The word appears in Genesis Exodus and Psalm 68.25, where it is translated "young woman," "girl," "maiden."  Traditional Foretelling This passage has been for Christians a miraculous foretelling of the circumstances of the nativity of Jesus. But Is that what this meant to the people who heard this proclamation. . . . Context The Text before and after the reading may shine a different light. Isaiah 7
Isaiah Reassures King Ahaz Ahaz and the people were said to be fearful of an enemy alliance. To this Isaiah spoke. Israel is warned that a dangerous alliance of Kings that previously tried to attack Jerusalem would not last long. But they are warned: “If you do not stand firm in faith, you shall not stand at all.” Isaiah 8 Isaiah's Son a Sign of the Assyrian Invasion Then the LORD said to me, Take a large tablet and write on it in common characters, "Belonging to Maher-shalal-hash-baz,“ and have it attested for me by reliable witnesses, the priest Uriah and Zechariah son of Jeberechiah. And I went to the prophetess, and she conceived and bore a son. Then the LORD said to me, Name him Maher-shalal-hash-baz; 4 for before the child knows how to call "My father" or "My mother," the wealth of Damascus and the spoil of Samaria will be carried away by the king of Assyria. Isaiah and the Syro-Ephraimite War (734-733 B.c.). The international Situation for Israel was up and down! Judah enjoyed prosperity and stability under King Uzziah 783-742 B.c.) because Israel and Judah were at peace with each other and others nearby had internal problems. But it got worse when Tiglath-Pileser III (745-727 B.C.) an imperialist became king of Assyria. Israel allied with Syria and attacked Judah to force an alliance. Isaiah said wait a few years and those two would go away. The international Situation for Israel was up and down! Ahaz (735-715 B.c.), king of Judah at this time, ignored the advice of Isaiah to wait and trust in Yahweh regarding the war, and instead appealed to Tiglath-pileser III for aid. When Tilglath-Pileser won defeating Israel and Syria to ‘save’ Judah. But with the war over Judah was no longer needed as an ally and thus became a vassel state to Assyria and Tilgath-Pileser, paying tribute .  Isaiah’s Advice To us the advice sounds like an appeal to a mythic war. To the people of that century Isaiah’s statements were specific statements about kings, cities and wars they had and were then experiencing. That context of the statement about the time it takes for a child to grow up – sounds more like a time prediction than a messiah to come centuries later. So…. These readings in context may lead one to conclude that the oracle is saying that the present danger of invasion would be over soon and described it in terms of the time for a mother to bear a child and for the child to reach the age of discernment. OR Our view that it fore tells Jesus comes from a later time. A message of hope each age! Isaiah’s message was one of hope, stand firm and God will deliver the Nation – Ahaz did not heed it and the Nation’s position was weaker. To Matthew this was proof of the divinity of Jesus. Modern Christians see in this a message of hope for a personal savior, Jesus.  We should heed the message unlike Ahaz! Psalm 80:1-7, 16-18 Qui regis Israel1 Hear, O Shepherd of Israel, leading Joseph like a flock; * shine forth, you that are enthroned upon the cherubim.  2 In the presence of Ephraim, Benjamin, and Manasseh, * stir up your strength and come to help us.  3 Restore us, O God of hosts; * show the light of your countenance, and we shall be saved.  4 O LORD God of hosts, * how long will you be angered despite the prayers of your people?  5 You have fed them with the bread of tears; * you have given them bowls of tears to drink.  Psalm 80:1-7, 16-18 Qui regis Israel6 You have made us the derision of our neighbors, * and our enemies laugh us to scorn.  7 Restore us, O God of hosts; * show the light of your countenance, and we shall be saved.  16 Let your hand be upon the man of your right hand, * the son of man you have made so strong for yourself.  17 And so will we never turn away from you; * give us life, that we may call upon your Name.  18 Restore us, O LORD God of hosts; * show the light of your countenance, and we shall be saved.  Prayer for deliverance from national enemies  This Psalm is a group lament or Cry for help.  The tribes mentioned show that the psalm is a product of the northern kingdom.   The ‘one at your right hand’ is a personification of Israel. The request to “stir up you’re power is a better fit with the Collect from Advent 3 RCL A. Why this reading? This Psalm was selected because of its line “16 Let your hand be upon the man of your right hand, * the son of man you have made so strong for yourself. “ To NT eyes a reference to one of the titles claimed by Jesus. Romans 1:1-7 Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in the holy scriptures, the gospel concerning his Son, who was descended from David according to the flesh and was declared to be Son of God with power according to the spirit of holiness by resurrection from the dead, Romans 1:1-7 Jesus Christ our Lord, through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for the sake of his name, including yourselves who are called to belong to Jesus Christ, To all God's beloved in Rome, who are called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. Introduction to the Letter of Paul to the Romans All though this is the first in the collection it was written late in his life.  It is the longest and most influential of all his correspondence.  Paul had collected a fund for the Church at Jerusalem and intended to go to Rome next and on to Spain. Paul writes to the Christians at Rome to announce this intention and to explain his understanding of the gospel , perhaps also with a view to securing the support of believers there for his work farther to the west. Footnotes Salutation letters customarily began with the names of the sender and of the recipient and a short greeting.  Paul expands this form to express his Christian faith as well.   God's Son, who came into the world physically descended from David, was manifested and installed in his true status at the resurrection.  An Introduction of Paul Paul seeks in the early going to establish his credentials. As one called by Jesus to be an apostle to the Gentiles, that included the ‘Roman’ hearers who were themselves called to Sainthood. With no specific issue to address this will be a general and complete statement of Paul’s views. Selection The introduction: ”gospel of God, which he promised beforehand through his prophets in the holy scriptures, the gospel concerning his Son..” This is not the first selection from Romans in the lectionary. This reading is here as the 4thSunday of Advent – proof of the prophesies of old!! Gospel Matthew 1:18-25Now the birth of Jesus the Messiah took place in this way. When his mother Mary had been engaged to Joseph, but before they lived together, she was found to be with child from the Holy Spirit. Her husband Joseph, being a righteous man and unwilling to expose her to public disgrace, planned to dismiss her quietly.  Matthew 1:18-25 But just when he had resolved to do this, an angel of the Lord appeared to him in a dream and said, "Joseph, son of David, do not be afraid to take Mary as your wife, for the child conceived in her is from the Holy Spirit. She will bear a son, and you are to name him Jesus, for he will save his people from their sins." All this took place to fulfill what had been spoken by the Lord through the prophet: Matthew 1:18-25 "Look, the virgin shall conceive and bear a son, and they shall name him Emmanuel," which means, "God is with us." When Joseph awoke from sleep, he did as the angel of the Lord commanded him; he took her as his wife, but had no marital relations with her until she had borne a son; and he named him Jesus. Comment The reading is of course from the initial section of Matthew. The reading is preceded by the genealogy of Jesus. Text Note Joseph is told to name the child Jesus. The Hebrew and Aramaic forms of Jesus and the words “he will save” are similar.  The point could be suggested by translating, "You shall call his name Savior' because he will save.“  Messiah a Hebrew word meaning "anointed one," translated into Greek as "Christos." Joseph (Husband of Mary) Joseph (Husband of Mary). According to the opening chapters of the gospels of Matthew and Luke, Mary, the mother of Jesus, was engaged before his birth to Joseph. Matthew's infancy story is written largely from Joseph's point of view, even narrating his receiving messages from angels in his dreams.  Matthew and Luke agree in their genealogies of Jesus that Joseph was a descendent of King David and imply that Joseph was in some way Jesus' father. Joseph (Husband of Mary) Joseph is gone from the scene when the Gospels describe Jesus' adult life, though he was apparently remembered by those around Jesus as his father. Mark makes no mention of Jesus' father, and calls Jesus instead "Mary's son“ Later Christian tradition comes to view Joseph as an elderly widower and the "brothers and sisters of Jesus" from a previous marriage. He was seen as a saintly ascetic with no interest in sex, and Jesus' siblings as "cousins." Jesus' Royal Descent  Matthew is concerned generally to show the connections of Jesus to the OT promises. The path is through King David back to Abraham the patriarch. The list omits some names and some of the people are unknown.  The list is divided into three groups – from Abraham to David, David to the Exile and the exile to NT times. The device of making three groups of names is an aid to memory. Fourteen is the sum of the numerical value of the three letters in the name David in Hebrew (DWD). The Genealogy Section The question is why did Matthew go to such a length to list the genealogy? One reason could be the answer to the question from his standpoint about why Jesus born when he was? 17 So all the generations from Abraham to David are fourteen generations; and from David to the deportation to Babylon, fourteen generations; and from the deportation to Babylon to the Messiah, fourteen generations.  One Answer So one reason for the genealogy may have been to show that the time was right. Right in the sense that it was a balanced time with other great theological events. Another Reason could be … That Matthew is not just marking time by the listing the generations that bring Jesus to the world. The people that he lists may provide a clue… Did you notice the five women in a list of men? Matthew Must be Making A Point None of the ladies are needed for the lineage as all the others are listed by father. All of the ladies, for the tradition minded Matthew, are outsiders. All of them are doing the right thing when men had failed to observe the law. Even Mary who might have been accused of misconduct when she was fulfilling a command from God.  Speculation about Matthew  Perhaps a reminder that Grace is extended to all, even those who behave badly.  Perhaps a reminder that Jesus would reach out to the out casts of society – prostitutes, tax collectors, like Matthew and others.  Perhaps a reminder to a male dominated society that the new religion, Christianity would include women in its organization in the early period of the Church  The Dream of Joseph
 

The Bible tells of two dreams of Joseph; our passage today and also in Matthew 2:13 when in a dream he was warned about Herod: the result of that dream was the Flight into Egypt.
Sometimes it is difficult to tell which dream is referenced in a work of art. Georges de la Tour, The Dream of St Joseph, c. 1640
Oil on canvas, 93 x 81 cm, Musée des Beaux-Arts, Nantes
This painting is typical of the style of la Tour, a French artist who mainly worked in the area of Nancy, and who was influenced by Caravaggio.
The title is a traditional one, but if it is the Dream of Joseph, it is not clear which one: if the first dream, normally Joseph is dressed like a carpenter, but here he is not; if the second dream, normally the angel is a more mature figure of Gabriel, but here he is like a young boy. Some think the subject is in fact not the Dream of Joseph at all, but Samuel and Eli. Robert Campin (Master of Flemalle), Mérode Altarpiece, c. 1427 Oil on wood, 64,1 x 63,2 cm (central), 64,5 x 27,3 cm (each wing)
Metropolitan Museum of Art (Cloisters), New York This private altarpiece is one of the most beautiful objects in the collection of the Metropolitan Museum; it is a work in many textbooks to illustrate an early example of north Renaissance painting, one of the first in oil. It is full of symbols, as is typical of the time, and the setting is contemporary to the 1420s. It is unusual to have the annunciation and a portrayal of Joseph in the same altarpiece. Joseph is making mousetraps, a symbol of “catching the devil.” Hugo van der Goes, Portinari Triptych, 1476-79
Oil on wood, 253 x 586 cm, Galleria degli Uffizi, Florence
 

Few paintings exist by van der Goes who became a lay brother in a monastery and gave up painting.
The triptych consists of The Adoration of the Shepherds (central panel); Saints Margaret and Mary Magdalen with Maria Portinari, the background showing the arrival in Bethlehem; Saints Anthony and Thomas with Tommaso Portinari, the background showing the arrival of the Magi (left wing).
Painted at Brugges on the commission of Tommaso Portinari, who was Medicean agent in that city, it was subsequently sent to Florence and placed upon the high altar of Sant'Egidio. Domenico Ghirlandaio, Adoration of the Shepherds, 1482-85
Panel, 167 x 167 cm, Santa Trinità, Florence Ghirlandaio paints himself as the shepherd pointing; members of the Sassetti family are the other shepherds. This painting was greatly influenced by the appearance of the Portinari altarpiece in Florence in 1483, in terms of the level of detail and the handling of the landscape.