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.
16:1 How did the LORD speak to Samuel? The LORD calls the shots and
chooses Kings, not Samuel. What is a “horn” and what does it
represent?
16:2 Who was more powerful and to be feared, Saul or Samuel? Where
was this faux sacrifice to take place?
16:3 Why does the LORD keep focusing on Jesse rather than simply
revealing the next king?
16:4 Why did the elders of Bethlehem tremble?
16:5 The Lord had instructed Samuel to invite Jesse but Jesse
invites others as well.
16:1-5 I think there is some fascinating political intrigue being
alluded to in these verses. This sounds like nothing less than the
makings of a coup d'état with the LORD as the main instigator and
conspirator.
16:6 Why would Samuel have thought that Eliab was the LORD’s anointed?
16:7 Good advice for political parties as well as Pastor Nominating
Committees, or any nominating committee. Outward appearance certainly
influences people, as do credentials, but how does one judge another’s heart?
16:8 How did Samuel know that Abinidab was not the LORD’s chosen?
16:9 The narrative is starting to drag.
16:10 Apparently the author also thought the narrative was starting
to drag. Do you see any symbolism in there being seven rejected sons? Why are
only the three sons named? How much does Jesse know about what Samuel is doing?
16:11 Why was the youngest son the only son not present and
presented? Note how this verse mentioning that David “is keeping the sheep” connects
this reading to the Psalm, especially Psalm 23:1.
16:12 How does this verse read when juxtaposed with verse 16:7?
16:13 What do you make of the spirit of the LORD coming mightily upon
David after Samuel anoints him? I wonder what ever happened to David’s
older brothers.
PSALM 23
What
can one of the most popular passages in the Bible tell us today that we have
not already heard before? How can we read and hear it in new and unexpected
ways? How much does the First Reading, 1 Samuel 16:1-13, influence and inform
our interpretation of this Psalm?
23:1 Does it serve any theological or homiletically purpose to point
out that “The LORD” is not a reference to Jesus but to the LORD God? How
many Christians hear this Psalm as a Psalm about Jesus rather than a Psalm
about God? The shepherd imagery seems to draw upon 1 Samuel 16:11.
How might the shepherd imagery be lost or diminished in modern and urban
culture?
23:2 As a backpacker and hiker, I resonate with the imagery of green
pastures and still waters.
23:3 What does it mean for a soul to be restored? What is a right
path?
23:4 Do you prefer the “darkest valley” of the NRSV or the “valley
of the shadow of death” of the KJV and RSV? Why do we associate dark places
with evil? What is the difference between a rod and a staff? How
can a rod and a staff protect?
23:5 How does it feel to walk into a room and find a table prepared
for you? Would you sit at a table in the presence of your enemies and
dine? What does it mean to have one’s head anointed with oil and one’s cup
overflowing? Can we really speak of overflowing cups when in the Eucharist we
barely fill little plastic cups containing less than a shot glass? Can we
speak of being anointed with oil when most congregations rarely, if ever,
practice it? I argue for anointing with oil at the time of Baptism as
well as the anointing with oil when laying on of hands associated with prayers
for healing and wholeness. If we practiced more anointing with oil,
this popular Psalm might actually mean even more than it already does to some
people. Does 1 Samuel 16:13 inform this verse?
23:6 Is there a difference between goodness and mercy or is this
pairing just the nature of Hebraic poetry? What does it mean to dwell in the
house of the LORD all one’s life? Is “the house of the LORD” a reference
and/or allusion to the Jerusalem Temple or something else?
EPHESIANS 5:8-14
5:8 Can we read this verse in juxtaposition with Psalm 23:4? Are
there any racial issues or attitudes influencing us when we read this verse? What
does it mean to live as children of light? Does the Dead Sea War Scroll shed any light on this verse?
5:9 I love this verse. This verse sounds like something
Gandalf might say to Bilbo, or Frodo might say to Sam.
5:10 And how does one find out what is pleasing to the Lord?
Does Paul have a scavenger hunt in mind? Do we not already know what is
pleasing to the Lord?
5:11 What are examples of the work of darkness? Can one expose works
of darkness without shining light on them? I am thinking of Christian
muckrakers, whistleblowers, and gadflies. Something about old fashioned
photography with film helps me appreciate this verse more than does digital photography.
5:12 What secret things do you think Paul has in mind? Is this
a reference/allusion to mystery religions, or something else? Let us not
forget the rumors that were spread about cannibalistic Christian rites when
non-Christians were dismissed from the Eucharist.
5:13 There is
something to be said about transparency in all things.
5:14 What is the author of Ephesians quoting from?
JOHN 9:1-41
9:1-41 This is one really loonnngggg Reading? Are you going to
shorten it? I think I will use only verses 1-12. There seems to be some
relationship between blindness, sight, and sin. The man born physically
blind receives his physical sight, while the Pharisees, born able to see
physically, are spiritually blind and refuse to have their third eye
opened. The man was not a sinner while the Pharisees are portrayed as
sinners. I think this is the nature of John’s Gospel, often teasing us
with the interplay of the physical and the spiritual as it compares and
contrasts the two realms. This is pre-modern stuff. There is no
Cartesian mind/body split in John. Both the spiritual and the physical
seem to exist in the same sphere but operate on different plains of awareness.
9:1 Was Jesus, like Socrates, a peripatetic teacher?
9:2 What is wrong with this question? Why did the disciples think
sin was the cause of the man’s blindness?
9:3 What is wrong with this answer? Are all people born blind born
that way so that God’s works might be revealed in them? What about people born
blind who never receive sight?
9:4 Who are the “We”? What night is coming? Consider juxtaposing
this verse with Ephesians 5:8
9:5 Where is Jesus when he is not in the world? Is Jesus the
illuminated word of God? Are all Christians called to be light in the world?
9:6 Why spit on the ground and make mud and put it on the man’s
eyes?
9:7 Why was the man not healed until after he went and washed? What
might John be saying here? What healed the man, the mud made with saliva, the
water in the pool of Siloam, Jesus, the man’s faith and obedience, or something
else?
9:8 Why was he not identified as a beggar before now?
9:9 “I am the man” sounds a lot like one of the “I am” sayings of
Jesus in John’s Gospel. Might this be intentional?
9:10 This is a legitimate question.
9:11 Is there any significance to the construction “the man called
Jesus”?
9:12 How could this man knot know where Jesus is? What might
John be suggesting in this verse? Do you know where Jesus is and how to find
him? Or does Jesus, in reality, find us?
9:13 Who brought the man to the Pharisees and why?
9:14 Oh no! Not the Sabbath? Surely there must be a law
against spitting or making mud on the Sabbath!
9:15 Why is this man being interrogated?
9:16 Imagine that, religious authorities having a divided
opinion! Let’s put it to a vote, after all, the majority is always
right. Or can church councils sometimes ere? Note that Jesus can cause
division.
9:17 A radical proposal - let the one whose life was changed have
the final word. Do prophets usually heal? Has Jesus just been demoted from
incarnate Word of God to a mere prophet?
9:18 I think some skepticism is a good thing, don’t you?
9:19 Can the parents legitimately answer the last question.
Read this verse in juxtaposition with the question asked in 9:2.
9:20 Here are the Facts.
9:21 What does it mean that “he was of age”? Are the man’s
parents passing the buck?
9:22 Let us not forget that most scholars agree that John is the
latest of the four canonical Gospels, perhaps here reflecting the historical
split between Judaism and Christianity. What did it mean – what would it
have meant – for a Jew to “be put out of the synagogue”? The man had
previously, in 9:17, proclaimed that Jesus was a prophet. Did the man’s
parents think that Jesus was the Messiah but were afraid to say so?
9:23 Is this echo of 9:21 for mere emphasis or is there something
else going on here?
9:24 The Pharisees knew Jesus was a sinner. What do we know?
9:25 This man seems to be choosing his words carefully.
9:26 Has the answer not already been established?
9:27 Is this sarcasm or acerbic wit? I think the Pharisees
doth protest too much.
9:28 Is this the only reference in Scripture to “disciples of
Moses”? Was the man really a disciple of Jesus?
9:29 But we know where he has come from, don’t we?
9:30 An astonishing application of logic and astonishing testimony
from who is turning out to be an astonishing man.
9:31 Do we really know this? Is this true?
9:32 Is this a true statement?
9:33 Perhaps this is the key verse!
9:34 The typical response to questioning and challenging personal
and institutional authority. Why the plural “sins” rather than the singular
“sin”?
9:35 After thirty-four verses of narrative, “Son of Man” terminology
is raised. Why the change? Here is the progression as I see it:
9:1 Rabbi
9:17 Prophet
9:22 The Messiah
9:33 Man from God
9:35 Son of Man
9:36 How many people in the pew will also ask questions about “son
of man” terminology?
9:37 Is this the first time in John that Jesus has identified
himself as “the son of man”? Of course the man born blind would not have been
able to literally see the “Son of Man” had Jesus not healed him of his blindness!
May Jesus heal all of us of our spiritual blindness?
9:38 And another step in the progression listed in the comments for
9:35. Now we have “Lord” and a statement of, not blind, but seeing faith.
9:39 Where do we find ourselves in this verse. Where does the
institutional church usually, or sometimes, find itself?
9:40 And the answer to this question is?
9:41 Does spiritual blindness excuse sin? Perhaps there is
something to be said for spiritual blindness. Perhaps spiritual blindness
absolves one of responsibility. Being spiritually illuminated brings with
it spiritual responsibility.
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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