Lectionary Ruminations 2.5 is a further revision and refinement
of my Lectionary Ruminations and Lectionary
Ruminations 2.0. Focusing on The Revised Common Lectionary Readings
for the upcoming Sunday from New Revised Standard Version (NRSV) of the Bible, Lectionary Ruminations 2.5 draws on over thirty years of pastoral
experience. Believing that the questions we ask are often more important
than any answers we find, without over reliance on commentaries, I intend with
sometimes pointed and sometimes snarky comments and Socratic like questions, to
encourage reflection and rumination for readers preparing to lead a Bible
study, draft liturgy, preach, or hear the Word. Reader comments are invited and
encouraged.
17:1 Let us not make no more
of the name of the location than necessary. Sin is a geographical
location, not a theological condition (even though it seems otherwise). What
does it mean to journey by stages? Why would anyone camp at a place where there
was no water to drink? Perhaps we can put this verse in conversation
with the Gospel Reading.
17:2 I empathize with both
Moses and the people. Why did the people look toward Moses for water
rather than finding it themselves? What does it mean to “test the LORD” and why
is quarreling with Moses apparently equated with testing the LORD? How do we
test the LORD?
17:3 This seems like a valid
complaint. Sometimes a known discomfort, like slavery in Egypt, is
preferable to the unknown.
17:4 Why does Moses ask for
advice about what to do with the people rather than asking for water or help
finding water?
17:5 Not all church leaders
are blessed with such a staff, or any staff for that matter. I am
envious of Moses. What is the history and significance of this staff?
17:6 Will Moses see God
standing on the rock? What is so special about Horeb? Is there only
one rock at Horeb? Is it significant that Moses did this “in sight of the
elders” rather than alone, with no one watching? I wonder what the elders
thought and how they felt as they witnessed this.
17:7 I have yet to find a
congregation named “The Massah and Meribah (put your denominational moniker
here) Church,” yet there are probably many such churches which can rightly
claim the name. Does the name of your church suggest its character?
PSALM 95
95:1 Is it too obvious to
see a connection between this Psalm’s “the rock of our salvation” and the Frist
Reading’s “rock at Horeb”? What do rocks in the Bible symbolize? What is the
difference between a joyful noise and well-rehearsed melody and harmony when it
comes to congregational hymn singing?
95:1-2 This sounds like a responsive
call to worship.
95:3 Who, or what, are these
other “gods”?
95:4-5 Depths, heights, sea
and land: what else is there?
95:6-7 Here is another
possible Call to Worship. Why do most mainline Protestants hardly
ever bow down and kneel? Are our knees too old and arthritic? Do the
last two lines mix metaphors? Note that 95:7b more properly belongs with 95:8
rather than 95:7.
95:7b-8 What does the voice of
God sound like? This verse obviously points back to the First reading, which
argues for an intentional linguistic and theological connection using the word
“rock” in 95:1. Also, note that 95:1-7 were in the third
person. With 95:8 the Psalm shifts to the first person and God
becomes the speaker.
95:9-11 Based on these verses,
why might so many churches be struggling with declining membership and
declining financial resources?
95:10 Are you surprised that
the LORD can loathe anyone?
95:11 What, or where, is
God’s “rest”?
ROMANS 5:1-11
5:1 I hate it when
Lectionary Readings from the Pauline corpus begin with “Therefore”. It
means we are missing the initial points of the argument. On the
other hand, justification by faith is a keystone of protestant theology.
5:2-3 Where is all this “boasting”
coming from? See also 5:11.
5:3-5 sufferings . . .
endurance . . . character . . . hope. This argument
reminds me of the concept of disciplined training in the sense of “no pain, no
gain.” Is the Holy Spirit to be equated with God’s love?
5:6 Who are the ungodly and
what does it mean that Christ died for them (or us)?
5:7 I confess that I have
never been able to wrap my head around this one. It seems that it should be the
other way around.
5:8 Following Paul’s
argument, how did Christ’s death prove God’s love for us? Does this statement
assume we are the “ungodly” of 5:6? What is the connection, if any,
between the “still weak” of 5:6 and “still were sinners” of this verse?
5:9 It seems to follow from
Paul’s argument that we are already justified but not yet saved from the wrath
of God. How does Christ’s blood justify?
5:10 Similarly, it seems
that we are already reconciled but not yet saved.
5:11 Why does Paul feel a
need to boast? What is the difference between boasting and bragging?
JOHN 4:5-42
4:5-42 This Reading is longer
than most Gospel readings and I am considering shortening it by ending it at
with 4:15. Will you read it all or truncate it?
4:5 Is there anything
significant about the setting? What do you know about Sychar?
4:6 What once happened at
Jacob’s well? Is there anything significant about the time? Note that in last
week’s Gospel reading, and just prior to this in the Gospel, Nicodemus came to
Jesus by night. Now it is noon, when the sun is at its highest point
in the sky and when it barely casts any shadows. Think about the
temporal setting of this reading juxtaposed with the temporal setting of last
week’s Gospel Reading. What might John be trying to communicate by
this juxtaposition?
4:7 Can we consider this
John’s version of the Parable of the Good Samaritan? What is more
significant, that it was a Samaritan, or that it was a woman?
4:8 Is this a throw away
verse? Why the parenthetical?
4:9 I think this is an
understandable question, but does not the Samaritan woman violate some norms by
asking it? Not only was Jesus a Jew, he was a male.
4:10 What, or who, is the
gift of God? What is living water?
4:11 What purpose does this
verse serve?
4:12 Is this a rhetorical
question? Why does the Samaritan woman claim to be a descendant of Jacob rather
than Abraham?
4:13-14 Even though it appears
that Jesus does not answer the questions posed of him, this might be the heart
of the reading, a reading as deep and multivalent as Jacob’s well. Like last
week’s Gospel Reading, I cannot help but interpret this reading, especially
this verse, from a Jungian perspective.
4:15 Did the Samaritan woman
really understand what was being offered to her? I think the Samaritan woman
was thinking literally when Jesus was thinking spiritually. How often do we
confuse the literal with the spiritual in the church?
4:16-26 What do these verses
add to the story? Could we not stop reading at the end of 4:15 and
still get the point? Why did Jesus want the Samaritan Woman to go call her
husband?
4:16 Why would Jesus want
her to call her husband?
4:17 Is this any more than
an example of semantics and word games? Oh Wittgenstein, please help us.
4:18 How would Jesus know
this and what does it matter how many husbands she has had or who she is now
living with?
4:19 What does the woman
mean by “prophet”?
4:20 What mountain is the
woman talking about?
4:21 What hour might that
be? Does Jesus’ use of “woman” prefigure
anything?
4:22 I think this sounds a
little judgmental. What does it mean to “know?”
4:23 What does Jesus mean
when he says “the hour is coming”? What does it mean to worship “in
spirit and truth”? If one does not worship in spirit and truth, then
how is one worshiping?
4:24 God is indeed
spirit. Later we will lean that Jesus is the truth.
4:25 How would a Samaritan
know and believe this? Were the Samaritans as messianic as the Jews?
4:26 Does this verse require
us to read this passage in the context of and in conversation with all the
other “I am” sayings in John, not to mention Exodus 3:14? Is Jesus claiming to
be the messiah or is he claiming to be God?
4:27 Why were the disciples
astonished that Jesus was speaking with a woman. Note that they were astonished
that Jesus was speaking with a woman but apparently not astonished that he was
speaking with a Samaritan.
4:28 Did the woman leave her
water jar on purpose, and if so, why?
4:29 Can we categorize the
woman’s speech as a witness? Can we call it evangelism? Was
it preaching? Should we read her question as a rhetorical question?
4:30 Did you know that early
Christians were sometimes referred to as “followers of the way”?
4:31-34 First, Jesus was
thirsty. Now his disciples are worried about him being hungry. Why all this
emphasis on Jesus’ thirst and hunger when, I assume, the point of the passage
is our spiritual thirst and hunger?
4:32 What food did Jesus
have that the disciples did not know?
4:33 So often it seems that
the disciples simply do not get it. Like the Samaritan woman, they
think too literally and concretely.
4:34 What does Jesus mean?
What spiritual food nourishes you?
4:35-38 These verses sound a
bit apocalyptic. What does it mean to enter into another person’s
labor?
4:35 Was Jesus quoting an aphorism?
4:36 Who is the sower and who
is the reaper? Can’t one person both sow and reap?
4:37 I wonder where got this
saying.
4:38 Who are the others who
have labored?
4:39 So the woman was
a witness and evangelist! The Samaritans of her village believed because of her
testimony, not because of what they say Jesus do or heard him say.
4:40 Why do you suppose
Jesus stayed, depending on your perspective, as long as two days, or as little
as two days? Is there any significance to the number two? Where do
you think he stayed? Do you think the disciples also stayed? I
wonder who Jesus stayed with.
4:41 So some did believe
because of his word and some believed because of the woman’s testimony. What
was Jesus word?
4:42 Is this not what all
teachers and preachers long to hear? What is the difference between
secondary and primary faith, and a primary and secondary witness?
ADDENDUM
I am
a Minister Member of Upper Ohio Valley Presbytery of the Presbyterian Church
(U.S.A.) and am serving as the Interim Pastor of the Richmond United
Presbyterian Church, Richmond, Ohio. Sunday Worship at Richmond begins at 11:00
AM. Some of my other blog posts have appeared on PRESBYTERIAN BLOGGERS and The
Trek.
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