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.
Stained Glass Christ Episcopal Church, Paul preaching in Rome. Bible scripture lectionary revised common lectionary adult Sunday school class adult formation Sunday morning program free resource EFM education for ministry Episcopal history Genesis revelation teacher Sunday school Classroom technology how to Book of common prayer BCP collect
The Collect Proper 11 Almighty God, the fountain of all wisdom, you know our necessities before we ask and our ignorance in asking: Have compassion on our weakness, and mercifully give us those things which for our unworthiness we dare not, and for our blindness we cannot ask; through the worthiness of your Son Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen. The Coll
Collect Proper 12 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. 2 Samuel 11:1-15 In the spring of the year, the time when kings go out to battle, David sent Joab with his officers and all Israel with him; they ravaged the Ammonites, and besieged Rabbah. But David remained at Jerusalem. It happened, late one afternoon, when David rose from his couch and was walking about on the roof of the king's house, that he saw from the roof a woman bathing; the woman was very beautiful. David sent someone to inquire about the woman. 2 Samuel 11:1-15 It was reported, "This is Bathsheba daughter of Eliam, the wife of Uriah the Hittite." So David sent messengers to get her, and she came to him, and he lay with her. (Now she was purifying herself after her period.) Then she returned to her house. The woman conceived; and she sent and told David, "I am pregnant." So David sent word to Joab, "Send me Uriah the Hittite." And Joab sent Uriah to David. When Uriah came to him, David asked how Joab and the people fared, and how the war was going. 2 Samuel 11:1-15 Then David said to Uriah, "Go down to your house, and wash your feet." Uriah went out of the king's house, and there followed him a present from the king. But Uriah slept at the entrance of the king's house with all the servants of his lord, and did not go down to his house. When they told David, "Uriah did not go down to his house," David said to Uriah, "You have just come from a journey. Why did you not go down to your house?" 2 Samuel 11:1-15 Uriah said to David, "The ark and Israel and Judah remain in booths; and my lord Joab and the servants of my lord are camping in the open field; shall I then go to my house, to eat and to drink, and to lie with my wife? As you live, and as your soul lives, I will not do such a thing." Then David said to Uriah, "Remain here today also, and tomorrow I will send you back." So Uriah remained in Jerusalem that day. On the next day, David invited him to eat and drink in his presence and made him drunk; 2 Samuel 11:1-15 and in the evening he went out to lie on his couch with the servants of his lord, but he did not go down to his house. In the morning David wrote a letter to Joab, and sent it by the hand of Uriah. In the letter he wrote, "Set Uriah in the forefront of the hardest fighting, and then draw back from him, so that he may be struck down and die." Installment One This week the sin, next week the consequence Hittite? The Hittites had settled in the area in earlier times as the remnants of a great empire of centuries before. The story of David has several persons known as ‘the Hittite’ in the story of David’s night time approach to a sleeping Saul in which Saul’s life was spared there is an appearance by Ahimelech the Hittite. 1 Samuel 26:1-25 The few Hittites remaining in David’s time joined the Israelites and had adopted Hebrew names such as Ahimelech and Uriah the Hittite. War The back drop of the story is war and in the context of war Uriah’s behavior was quite proper. War had a religious tone in those days and a warrior was expected to remain pure and chaste not merely as a show of solidarity with his men in the field but to retain ritual purity. Uriah resists each of David’s attempt to cover the pregnancy by sending him home for a night with the Mrs. The skill of the story teller is shown, Uriah, a leader even with the encouragement of his King refused to take advantage of his position as officer for a recreational opportunity. A marked contrast to David’s abuse of office. Tragic Romantic Comedy Like a 1930’s comedy, David tries repeatedly to tempt Uriah to violate the sanctity of the camp. God’s chosen adopts the role of tempter to Uriah’s virtue. But unlike a 1930’s comedy the tale does not end in the parlor for a laugh and a drink when the plot is resolved. The ending is brutal and ironic when David as a commander in war violates a commander's duty not to expose his troops to danger without reason. Not only is Uriah but his men are pointlessly exposed to danger and death. Bathsheba Notice that she is treated as an object by just about everyone. We don’t hear anything about how she felt about David’s attentions or even whether she was distressed by the possibility Uriah would learn the truth or anxious to bear a son for a King with the possibility of an increase in status; There is a recognition that she has no say at all in the matter and thus no guilt. But she will share the punishment, the loss of her child. Curiously, later she will play a role in putting Solomon forward as contender for King. But that is a different story. Lucas Cranach, David & Bathsheba
from Das Ander teyl des alten Testaments (Martin Luther), 1534
Woodcut, 120x157mm Paris Bordone,
Bathsheba Bathing, c. 1549
Oil on canvas, 234 x 217 cm
Wallraf-Richartz-Museum, Cologne
Bordone used the scenery appropriate to tragedy from Serlio's architectural treatise. Note David looking out a window and Uriah on horseback. Artemisia Gentileschi,
Bathsheba,
c. 1640s
Oil on canvas, 258 x 218 cm
Neues Palais, Potsdam Psalm 14 Page 598, BCP Dixit insipiens 1 The fool has said in his heart, "There is no God." *
All are corrupt and commit abominable acts;
there is none who does any good. 2 The LORD looks down from heaven upon us all, *
to see if there is any who is wise,
if there is one who seeks after God. 3 Every one has proved faithless;
all alike have turned bad; *
there is none who does good; no, not one. Psalm 14 Page 598, BCP Dixit insipiens4 Have they no knowledge, all those evildoers *
who eat up my people like bread
and do not call upon the LORD? 5 See how they tremble with fear, *
because God is in the company of the righteous. 6 Their aim is to confound the plans of the afflicted, *
but the LORD is their refuge. 7 Oh, that Israel's deliverance would come out of Zion! *
when the LORD restores the fortunes of his people,
Jacob will rejoice and Israel be glad. Psalm 14 Page 598, BCP Dixit insipiens This is a Denunciation of Godlessness and condemnation of a cynical and unrighteous age. This psalm is almost identical with Psalm 53 and is a variation on the typical lament. Verses 4–6: form a threat to the evil-doers, having the force of a curse. 2 Kings 4:42-44 A man came from Baal-shalishah, bringing food from the first fruits to the man of God: twenty loaves of barley and fresh ears of grain in his sack. Elisha said, "Give it to the people and let them eat." But his servant said, "How can I set this before a hundred people?" So he repeated, "Give it to the people and let them eat, for thus says the LORD, `They shall eat and have some left.'" He set it before them, they ate, and had some left, according to the word of the LORD. Introduction to 2 Kings Is a part of an older collection about the Hebrew Kings which details with regard to each whether or not they feared God or followed God. The books of 1 and 2 King along with both 1 and 2 Samuel were at one time part of one book. One break in the story line concerns the time of Elijah and Elisha two of the great OT names, both prophets who helped end the role of corruption in the monarchy. Elisha’s Miracle Feeding To a 1stcentury audience schooled in the prophets, the parallel of todays OT and Gospel was not lost. Two OT heavy weights are Elijah and Elisha. Elijah worked as a solitary figure and Elisha as a part of the ‘company’ of prophets. The legend of Elisha is full of parallel events with Elijah, healings and feedings. Just as Matthew in his Gospel was concerned with making connections, the feeding first of 5000 in todays reading and latter the feeding of four thousand, were chosen from the incidents in the life of Jesus as a connection to ancient heroes. Psalm 145:10-19 Page 802, BCP Exaltabo te, Deus 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; 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. Psalm 145:10-19 Page 802, BCP Exaltabo te, Deus 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. 16 The eyes of all wait upon you, O LORD, *
and you give them their food in due season. 17 You open wide your hand *
and satisfy the needs of every living creature. Psalm 145:10-19 Page 802, BCP Exaltabo te, Deus 18 The LORD is righteous in all his ways *
and loving in all his works. 19 The LORD is near to those who call upon him, *
to all who call upon him faithfully. Psalm 145:10-19 Page 802, BCP Exaltabo te, Deus The superscription for this Psalm is The greatness and Goodness of God. The instruction say only “Praise. Of David.” The form is that of a acrostic we have only 9 of 21 verses and thus the form of the Psalm is hard to fathom. The section we have is a somewhat less personal expression than the omitted beginning and end. Each verse is in praise of God’s glory, as with all acrostics there is no substantive organization. Ephesians 3:14-21 I bow my knees before the Father, from whom every family in heaven and on earth takes its name. I pray that, according to the riches of his glory, he may grant that you may be strengthened in your inner being with power through his Spirit, and that Christ may dwell in your hearts through faith, as you are being rooted and grounded in love. I pray that you may have the power to comprehend, with all the saints, what is the breadth and length and height and depth, and to know the love of Christ that Ephesians 3:14-21 surpasses knowledge, so that you may be filled with all the fullness of God. Now to him who by the power at work within us is able to accomplish abundantly far more than all we can ask or imagine, to him be glory in the church and in Christ Jesus to all generations, forever and ever. Amen. Introduction to EphesiansThe language of this letter was largely drawn from various hymns and liturgies of the time. A recurrent theme is that Jesus through his death has broken the power of evil and has united Jews and gentiles. There are copies of this book that do not mention Ephesus. It is thought that this is a circular letter sent around many churches. The stylistic differences in the letter raise the possibility that this was written by a follower to the church at a later time. The text The text we have for today is a part of a prayer that starts at the beginning of Chapter Three. The themes are the unity of believers and the new life. The prayer we have today seems to be an introduction or preparation for the new life of readers once pagans and now Christians. The thought expressed seems to reflect the collect’s call for believers to be aware of the greater reality beyond the material world. John 6:1-21 Jesus went to the other side of the Sea of Galilee, also called the Sea of Tiberias. A large crowd kept following him, because they saw the signs that he was doing for the sick. Jesus went up the mountain and sat down there with his disciples. Now the Passover, the festival of the Jews, was near. When he looked up and saw a large crowd coming toward him, Jesus said to Philip, "Where are we to buy bread for these people to eat?" He said this to test him, for he himself knew what he was going to do. John 6:1-21 Philip answered him, "Six months' wages would not buy enough bread for each of them to get a little." One of his disciples, Andrew, Simon Peter's brother, said to him, "There is a boy here who has five barley loaves and two fish. But what are they among so many people?" Jesus said, "Make the people sit down." Now there was a great deal of grass in the place; so they sat down, about five thousand in all. Then Jesus took the loaves, and when he had given thanks, he distributed them to those who were seated; John 6:1-21 so also the fish, as much as they wanted. When they were satisfied, he told his disciples, "Gather up the fragments left over, so that nothing may be lost." So they gathered them up, and from the fragments of the five barley loaves, left by those who had eaten, they filled twelve baskets. When the people saw the sign that he had done, they began to say, "This is indeed the prophet who is to come into the world." John 6:1-21 When Jesus realized that they were about to come and take him by force to make him king, he withdrew again to the mountain by himself. When evening came, his disciples went down to the sea, got into a boat, and started across the sea to Capernaum. It was now dark, and Jesus had not yet come to them. The sea became rough because a strong wind was blowing. When they had rowed about three or four miles, they saw Jesus walking on the sea and coming near the boat, and they were terrified. John 6:1-21 But he said to them, "It is I; do not be afraid." Then they wanted to take him into the boat, and immediately the boat reached the land toward which they were going. Introduction to John Much is made of the contrast between the synoptic Gospels and the 4thGospel of John. The synoptic Gospels were felt by scholars to be more accurate quotes for instance while John in contrast used longer paraphrases to give more depth of meaning. However, there are similarities in incidents and while the order of events is different in particular the approach to Jerusalem. Today’s reading is an illustration of the similarities. The events in today’s reading are the omitted section from Mark in Proper 11, the feeding of the five thousand. The incident This miracle is reported in all four Gospels. The importance of the miracle is that it mirrors two incidents from the past the manna during the 40 years in the desert and the Elisha miracle in the alternate reading for today. The reader of the 1stcentury would have immediately seen the connection. The trip across the water is also pretty amazing, it ties into the symbolism for John in that the people follow Jesus seeking to be fed again. The symbol In John symbols are of great importance. And John has a number of ‘sayings’ that bring the reader along to an understanding of Jesus. The feeding, the trip in the boat, the crowd following for more set up one of these sayings. “34 They said to him, “Sir, give us this bread always.” 35 Jesus said to them, “I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty. 36 But I said to you that you have seen me and yet do not believe.” Like the Collect, this is a demonstration that God understands our need for the material, food, but He also wants us to understand that there is a greater reality, as a way to understand and place things in perspective. Master of St. Catherine, Triptych with the Miracles of Christ
central panel: Multiplication of the loaves and fishes, last qtr. 15th C
National Gallery of Victoria Pyxis with the Miracle of Christ’s Multiplication of the Loaves
6th century, Byzantine culture
Box made in North Africa, Lid made in Spain
Ivory with polychromy
Overall (with lid): 3 1/2 x 4 3/8 x 5 1/2 in.
Metropolitan Museum,
New York
Christ flanked by Peter and Paul; other disciples carry bread. Jacopo Tintoretto (Jacopo Robusti),
The Miracle of the Loaves and Fishes, c. 1545–50
Oil on canvas; 61 x 160 1/2 in., Metropolitan Museum, New York Jacopo Tintoretto (Jacopo Robusti),
The Miracle of the Loaves and Fishes, c. 1545–50
Oil on canvas; 61 x 160 1/2 in., Metropolitan Museum, New York ect Proper 11 The collect recognizes that in and among the vast theological points that God recognizes that we have needs and that God cares for those needs. The second is that it is God and not us that knows what we should be asking. What we need may be different than what we want. The readings for Proper 11 through the three years cycle deal with the Lord’s recognition of basic human desires and in a variety of ways. The Collect Proper 11 In RCL A and C, the OT reading concerns God’s promise to Abraham and confirmed to Jacob of land and offspring, pretty common and understandable human desires. But perhaps most appropriate is the alternative for RCL B the 23rd Psalm a message of hope in times of trouble, Verse 5 You spread a table before me in the presence of those who trouble me; you have anointed my head with oil, and my cup is running over. In this way we see examples of caring for those lifelong desires for prosperity and lively offspring, but also for the times of great trouble and our needs in time of acute distress. 2 Samuel 7:1-14a When David, the king, was settled in his house, and the LORD had given him rest from all his enemies around him, the king said to the prophet Nathan, "See now, I am living in a house of cedar, but the ark of God stays in a tent." Nathan said to the king, "Go, do all that you have in mind; for the LORD is with you." But that same night the word of the LORD came to Nathan: Go and tell my servant David: Thus says the LORD: Are you the one to build me a house to live in? I have not lived in a house since the day I brought up the people of Israel from Egypt to this day, but I have been moving about in a tent and a tabernacle. 2 Samuel 7:1-14a Wherever I have moved about among all the people of Israel, did I ever speak a word with any of the tribal leaders of Israel, whom I commanded to shepherd my people Israel, saying, "Why have you not built me a house of cedar?" Now therefore thus you shall say to my servant David: Thus says the LORD of hosts: I took you from the pasture, from following the sheep to be prince over my people Israel; and I have been with you wherever you went, and have cut off all your enemies from before you; and I will make for you a great name, like the name of the great ones of the earth. And I will appoint a place for my people Israel and will plant them, so that they may live in their own place, and be disturbed no more; and evildoers shall afflict them no more, as formerly, from the time that I 2 Samuel 7:1-14a appointed judges over my people Israel; and I will give you rest from all your enemies. Moreover the LORD declares to you that the LORD will make you a house. When your days are fulfilled and you lie down with your ancestors, I will raise up your offspring after you, who shall come forth from your body, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever. I will be a father to him, and he shall be a son to me. King David RECAP After David is both anointed King and is in fact King, from last week, he marches on and captures Jerusalem from the Jubusites. The capture of capture of the city is told in very summary fashion. The Philistines now aware that their former vassel is King in Israel, then attack. David for once heeds the Lord’s battle instructions and a great victory results. The capture removed Canaanite influence and was a neutral location not in either Israel or Judah. Dancing David From Last Week David now has a capital and a fine wooden house with his former wife Michal and about 20 concubines. The Ark is brought toward Jerusalem, but while in transit Uzzah touches the ark to steady it on the oxen cart and is killed. Fearing danger, the ark is left at a farm and David retreats to the city. After three months the farm prospers and David decides it is desirable for the ark to be moved to the city. David then dances the ark into the city in a state of partial undress and Michal his wife is highly offended – perhaps angry about the dance, missing her intervening husband or disappointed to be one of twenty one ladies. They are estranged and it is implied that he simply avoided her “put her away” and she remained child less. This brings us to the reading for today. Dynastic David David now secure in his fine home and power looks to the Lord. This chapter is thought to be a later theological addition to explain David’s failure to build the temple. From a text standpoint this is a play on the word house which is used in various other texts to mean house, palace, temple, and also dynasty or family status. The temple is to be built by his son with a promise that David’s dynasty will go on. David’s Kingdom David continues victorious in Battles and wars and rules with justice and prosperity. The son of Jonathan his friend and the son of Saul his enemy a cripple is brought into David’s house and given the right of table to honor Jonathan. And all seems well….. But that’s not the end of the story, next week….. André Beauneveu,
King David, 1380-85
Illumination on parchment
Bibliothèque Nationale, Paris
Miniature from the Duc de Berry’s Psalter.
The elaborate Gothic throne indicates the royalty of David, while the lyre refers to his authorship of psalms. Lorenzo Monaco,
David, 1408-10
Tempera on panel,
57 x 43 cm
Metropolitan Museum of Art, New York
There are four panels in the Metropolitan Museum representing Old Testament patriarchs, which are among the finest works of Lorenzo Monaco, who, at the time the panels were painted, was the leading master in Florence. Zanobi Strozzi, Initial B with David in Prayer, 1450s
Tempera and gold on parchment, 140 x 135 mm
Metropolitan Museum of Art, New York. This image was cut from a psalter. It shows the kneeling psalmist David receiving God's blessing. His kingly crown and psalmist's harp lie on the ground by him as evidence of the humbleness of his supplication. Psalm 89:20-37 Page 715, BCP Tunc locutus es 20 "I have found David my servant; *
with my holy oil have I anointed him. 21 My hand will hold him fast *
and my arm will make him strong. 22 No enemy shall deceive him, *
nor any wicked man bring him down. 23 I will crush his foes before him *
and strike down those who hate him. 24 My faithfulness and love shall be with him, *
and he shall be victorious through my Name. 25 I shall make his dominion extend *
from the Great Sea to the River. Psalm 89:20-37 Page 715, BCP Tunc locutus es 26 He will say to me, 'You are my Father, *
my God, and the rock of my salvation.' 27 I will make him my firstborn *
and higher than the kings of the earth. 28 I will keep my love for him for ever, *
and my covenant will stand firm for him. 29 I will establish his line for ever *
and his throne as the days of heaven." 30 "If his children forsake my law *
and do not walk according to my judgments; 31 If they break my statutes *
and do not keep my commandments; Psalm 89:20-37 Page 715, BCP Tunc locutus es 32 I will punish their transgressions with a rod *
and their iniquities with the lash; 33 But I will not take my love from him, *
nor let my faithfulness prove false. 34 I will not break my covenant, *
nor change what has gone out of my lips. 35 Once for all I have sworn by my holiness: *
'I will not lie to David. 36 His line shall endure for ever *
and his throne as the sun before me; 37 It shall stand fast for evermore like the moon, *
the abiding witness in the sky.' " Psalm 89:20-37 Page 715, BCP Tunc locutus es The text we have sounds like God speaking in glowing terms about David. This is a trick of editing. The selection is the second half on the fourth of six ‘verses’ that includes a total 52 verses. This is a King’s prayer for deliverance from enemies and the section we have is that King reminding God of promises made to David. The King acknowledges other problems and asks for God’s grace again. The Psalm is also interesting because it ends with a doxology “Blessed be the Lord forever” which signifies that it is the ending Psalm of Book III of the Psalter, of five. The information these divisions is complicated and may be based on earlier groupings now merged. Jeremiah 23:1-6 Woe to the shepherds who destroy and scatter the sheep of my pasture! says the LORD. Therefore thus says the LORD, the God of Israel, concerning the shepherds who shepherd my people: It is you who have scattered my flock, and have driven them away, and you have not attended to them. So I will attend to you for your evil doings, says the LORD. Then I myself will gather the remnant of my flock out of all the lands where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply. Jeremiah 23:1-6 I will raise up shepherds over them who will shepherd them, and they shall not fear any longer, or be dismayed, nor shall any be missing, says the LORD. The days are surely coming, says the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah will be saved and Israel will live in safety. And this is the name by which he will be called: "The LORD is our righteousness." Introduction to Jeremiah The prophet was active from 627 BC to 587 BC and died in Egypt. The book is unique because its Hebrew and Greek versions are different. The oracles are not in chronological order and there is evidence o assembly from smaller collections. The book was written by the prophet’s aid Baruch. Text The selection is thought to be part of a selection oracles from the rule of King Zedekiah in chapters 21 through 24. The reading is a messianic prediction, with the present king thinly disguised as the bad shepherd bringing disaster to be replaced by a good shepherd who will gather the sheep in safety. There is a new testament echo here that no sheep will be lost and the good shepherd symbolism. The echo John 17:12 In a part of the long farewell discourse in John, Jesus who earlier used the good shepherd symbolism, now in tones: 12 While I was with them, I protected them in your name that † you have given me. I guarded them, and not one of them was lost except the one destined to be lost. With the quote from Jeremiah this observation which might otherwise seem random makes sense in a messianic context. Psalm 23 Page 612, BCP Dominus regit me 1 The LORD is my shepherd; *
I shall not be in want. 2 He makes me lie down in green pastures *
and leads me beside still waters. 3 He revives my soul *
and guides me along right pathways for his Name's sake. 4 Though I walk through the valley of the shadow of death,
I shall fear no evil; *
for you are with me;
your rod and your staff, they comfort me.. Psalm 23 Page 612, BCP Dominus regit me5 You spread a table before me in the presence of those who trouble me; *
you have anointed my head with oil,
and my cup is running over. 6 Surely your goodness and mercy shall follow me all the days of my life, *
and I will dwell in the house of the LORD for ever. A Song Of Trust What can one say about one of the most loved and familiar writings of the last several thousand years. The LORD is compared to a shepherd. Soul in this context mans vitality, the individualized principle of life. Right paths, literally “paths of rightness.” Darkest valley - “shadow of death” is an ancient, but probably fanciful, rendering. The LORD is compared to a gracious host. Dwell in the house of the LORD means to worship in the temple. Ephesians 2:11-22 Remember that at one time you Gentiles by birth, called "the uncircumcision" by those who are called "the circumcision" -- a physical circumcision made in the flesh by human hands-- remember that you were at that time without Christ, being aliens from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For he is our peace; in his flesh he has made both groups into one and has broken Ephesians 2:11-22 down the dividing wall, that is, the hostility between us. He has abolished the law with its commandments and ordinances, that he might create in himself one new humanity in place of the two, thus making peace, and might reconcile both groups to God in one body through the cross, thus putting to death that hostility through it. So he came and proclaimed peace to you who were far off and peace to those who were near; for through him both of us have access in one Spirit to the Father. So then you are no longer strangers and aliens, but you are Ephesians 2:11-22 citizens with the saints and also members of the household of God, built upon the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone. In him the whole structure is joined together and grows into a holy temple in the Lord; in whom you also are built together spiritually into a dwelling place for God.
Introduction to the Letter of Paul to the Ephesians The central message of this letter is Reconciliation to God through the death of Christ that has broken the power of evil and specifically the longstanding separation between Jews and non-Jews. Some early manuscripts of this letter and some commentators in the early church make no reference to Ephesus in Ephesians and the letter is thought to be a “Circular letter" that was not written specifically for Ephesus, but was distributed to several churches in Asia Minor. Ephesians and Colossians have many similarities in text and one may have been the source for the other. Text This chapter deals generally with the benefits of Christ for Gentiles and Jews. In the time Paul was saying that the distinction was now obsolete. Through Christ the hostility between gentiles and Jews have reconciled. Lesson for today The issues in the modern world are at once different and the same. The division being addressed in the reading is between Christians and Jews, but there is a larger context that addresses all of the hostile distinctions we draw between each other. One of the persistent qualities of the world at the end of time is that all the universe will be reconciled and in harmony. The fewer hostile distinctions we draw with others the better we will be and the removal of those distinctions was a main purpose of the incarnation. Mark 6:30-34, 53-56 The apostles gathered around Jesus, and told him all that they had done and taught. He said to them, "Come away to a deserted place all by yourselves and rest a while." For many were coming and going, and they had no leisure even to eat. And they went away in the boat to a deserted place by themselves. Now many saw them going and recognized them, and they hurried there on foot from all the towns and arrived ahead of them. As he went ashore, he saw a great crowd; and he had compassion for them, because they were like sheep Mark 6:30-34, 53-56 without a shepherd; and he began to teach them many things. When they had crossed over, they came to land at Gennesaret and moored the boat. When they got out of the boat, people at once recognized him, and rushed about that whole region and began to bring the sick on mats to wherever they heard he was. And wherever he went, into villages or cities or farms, they laid the sick in the marketplaces, and begged him that they might touch even the fringe of his cloak; and all who touched it were healed. The omitted part 35 When it grew late, his disciples came to him and said, “This is a deserted place, and the hour is now very late; 36 send them away so that they may go into the surrounding country and villages and buy something for themselves to eat.” 37 But he answered them, “You give them something to eat.” They said to him, “Are we to go and buy two hundred denarii † worth of bread, and give it to them to eat?” 38 And he said to them, “How many loaves have you? Go and see.” When they had found out, they said, “Five, and two fish.” 39 Then he ordered them to get all the people to sit down in groups on the green grass. 40 So they sat down in groups of hundreds and of fifties. 41 Taking the five loaves and the two fish, he looked up to heaven, and blessed and broke the loaves, and gave them to his disciples to set before the people; and he divided the two fish among them all. 42 And all ate and were filled; 43 and they took up twelve baskets full of broken pieces and of the fish. 44 Those who had eaten the loaves numbered five thousand men. Jesus Walks on the Water 45 Immediately he made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dismissed the crowd. 46 After saying farewell to them, he went up on the mountain to pray. 47 When evening came, the boat was out on the sea, and he was alone on the land. 48 When he saw that they were straining at the oars against an adverse wind, he came towards them early in the morning, walking on the sea. He intended to pass them by. 49 But when they saw him walking on the sea, they thought it was a ghost and cried out; 50 for they all saw him and were terrified. But immediately he spoke to them and said, “Take heart, it is I; do not be afraid.” 51 Then he got into the boat with them and the wind ceased. And they were utterly astounded, 52 for they did not understand about the loaves, but their hearts were hardened. The Pace in Mark Usually an omitted sections removes a few details that detract from the point. The pace of Mark is such that the omitted section actual deals with the feeding of the 5,000 and Jesus walking on the water two major episodes in the other Gospels both covered in only a few lines. The Text The selection’s abrupt edits leave the reader with little sense of context. The gathering crowd here is just the start and end of the feeding incident. The healings on arrival are actually a dramatic element that helps fuel the building excitement as Jesus changes from his mission in the outland gathering steam for the entry into Jerusalem. The point is that the great ‘unwashed’ recognized what the governing elite in Jerusalem would not see. Not exactly the Mark 6 passage, but similar….
Giovanni Lanfranco, Miracle of the Bread and Fish, 1620-23
Oil on canvas, 229 x 426 cm
National Gallery of Ireland, Dublin Not exactly the Mark 6 passage, but similar….
Giovanni Lanfranco, Miracle of the Bread and Fish, 1620-23
Oil on canvas, 229 x 426 cm
National Gallery of Ireland, Dublin
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