Reflections on the Lectionary for July 2006 In Search of a Theme By Rev. Dr. Keith A. Russell

Preaching during the lazy, hazy days of July is always a challenge. The preacher looks out at empty pews even while he or she looks forward to a time of vacation. Unfortunately, the readings for July do not provide much help for the preacher to focus on a dominant, compelling theme in what might be a time of distraction. The readings themselves seem to lack focus and cohesion.

The readings from 2 Samuel in the Hebrew Bible recount several incidents in the life of David. I suppose that the life of David could be a theme for preachers in July, but it is difficult to find the relationship of these readings to the other readings from the Gospels and Pauline letters. The focus on David includes a lament on the death of Saul (2 Sam 1:17–27), David’s election as King of Israel (2 Sam 5:1–5, 9–10), transporting the Ark of the Covenant to Jerusalem (2 Sam 6:1–5,12b–19), Nathan’s oracle to David not to build a house for the Ark (2 Sam 7:1–14a), and the story of David and Bathsheba (2 Sam 11:1–15).

Perhaps these readings might provide an opportunity to do a series of sermons on forerunners of our faith. As the level of biblical literacy drops in our culture, we need strategies to educate our people about biblical history and theology. Telling stories about David might be one device to promote such education for both adults and children.
The second set of readings is from 2 Corinthians and Ephesians. These readings also focus on a variety of concerns. The first reading from 2 Corinthians (8:7–15) argues for the Corinthian Christians to raise a generous offering to send to the saints in Jerusalem. This is followed by Paul’s reflections upon his “thorn in the flesh” and the role of weakness in his faith (2 Cor 12:2–10). The readings then move to Ephesians and present three texts from the beginning of the letter. The first, Ephesians 1:3–14, is the introduction to the letter with a description of the believer’s adoption by God through Jesus Christ. The second, 2:11–22, pictures the “dividing wall of hostility” that has been torn down in Christ and the creation of new humanity made possible by Jesus’ death. Now believers are no longer strangers, but friends of God. The last reading from Ephesians (3:14–21) is a prayer that the believers at Ephesus might be strengthened internally by the power of the Holy Spirit and that they might be “rooted and grounded in love.”

In each of these readings there is a word of comfort and encouragement to the believers. Even the challenge to raise an offering is because the Corinthians have been blessed and are able to share. Following this Pauline theme, the preacher could focus July preaching on words of encouragement to believers.

The gospel readings are from Mark and John. Three of the four Markan readings concern healing. First, the healing of Jairus’ daughter (5:21–43), second, the way unbelief affects healing (6:1–13), and the third is Jesus’ compassion on the crowd because they “were like sheep without a shepherd.” (6:30–34, 53–56) The fourth reading in Mark is the story of the death of John the Baptist. (6:14–29) The last reading for the month is from John’s Gospel and is the story of the feeding of the five thousand. (Jn 6:1–21)

With this introduction in mind, I will look more closely at the readings for each Sunday. My primary focus will be on the gospel lessons, with secondary attention given to the other readings.
 

July 2, 2006
2 Sam 1:1, 1:17–27; 2 Cor 8:7–15; Mk 5:21–43

This is a long healing narrative in Mark which is a doublet. The story sets the stage for the healing of Jairus’ daughter and then is interrupted with the healing of the woman with a flow of blood. The story then climaxes with the healing of the leader’s daughter.

This is an unusually long story for Mark, whose structure is shorter and faster-paced than the other synoptic Gospels. I would guess that the length is significant and should give some clues to the preacher about how to address the text. The preacher has to decide where to enter the text. Is the focal point the healing of the daughter or the healing of the woman? Each story reinforces the other, but in some ways each stands alone and can be viewed from different angles. A hermeneutical decision must be made about which part of the text will be addressed. It is difficult to deal with both stories adequately in one sermon.

How does the preacher decide where to enter in? One way to decide is to ask which story speaks to the needs of your congregation at this moment. One of the most fascinating characteristics of the second story is that the weakness of the woman seems to unleash the power of Jesus. In what way can weakness be the key to faith, and how can weakness be affirmed rather than hidden or denied? The first story is as much about confirmation of the disciples’ faith as it is about the healing of the little girl.
It would appear that neither the 2 Samuel nor the 2 Corinthians texts relates to the gospel text. Often one can see the logic of how the texts are selected in the lectionary, but in this case I cannot decode the connection. Sometimes there is an intended Christological hook that can be made looking back into the other texts. What the compilers of the lectionary were thinking as they ordered reading for Cycle B in the month of July has escaped me. Perhaps one of you can help me to see the connections.

July 9, 2006
2 Sam 5:1–5, 9–10; 2 Cor 12:2–10; Mk 6:1–13

This Markan reading confronts and describes the reality of unbelief and its impact on results. Because of the unbelief of the hearers in his hometown, Jesus “could do no deed of power.” How much does unbelief and lack of expectation affect what is possible in today’s church? Have low expectations done away with the possibility of change? How do we confront the lack of belief and expectation in our own congregations?

Interestingly, however, in the midst of this context of unbelief, Jesus sends out the disciples two by two with instructions on how to proceed. He gave them authority over unclean spirits. The disciples then proceeded to cast out many demons, and they cured many ill persons after anointing them with oil.

Even though Jesus failed to break through the unbelief of his hometown, he cast his net more widely by sending out the disciples two by two to a broader area. This strategy both brought success and provided on-the-job training for the disciples. How might the preacher challenge the hearer to engage in on-the-job training? What would sending out look like in our contemporary culture? We have authority to do what and to whom? The question of mission is at the very heart of this text and could lead to a fruitful dialogue with other believers.
Again, the corresponding texts seem to have little or no connection to the Markan reading.

July 16, 2006
2 Sam 6:1–5, 12b–19; Eph 1:3–14; Mk 6:14–29

The gospel reading (Mk 6:14–29) is the longest version of the story of the death of John that appears in the synoptics. Both Luke and Matthew shorten Mark’s version of this story. Given the length of the narrative, this story must have a particular importance in the Markan telling of the gospel events. In Mark the early believers are engaging in an apocalyptic struggle between good and even. The strong man (3:22–27) has power but will be ultimately undone. The story of John’s death makes dramatic the power of the world to affect the Jesus movement. Mark does not understate the opposition, but neither does he overstate it. John’s death, tragic as it is, does not stop the work or the ministry of Jesus.

The healing narratives in Mark are direct evidence that God is working in the church to confront the powers and principalities. Jesus’ presence brings healing in the struggle, but the early believers must know and remember that they are in a struggle which God will inevitably win.

What are the principalities and powers doing to the church today? Are there any parallels between John’s death then and our struggles now? What is being killed? Is the abridgment of personal and civil rights in this country akin to delivering John’s head on a platter? Is the trivialization of the needs of the poor and powerless akin to killing John? Is the attempt to criminalize immigrants related? Notice also in Mark how it is the nature of “principalities and powers” to embrace force and confrontation in contrast to the calling of the church to embrace nonviolent reconciliation.

I suppose that one could interpret the reading in Ephesians as at least giving assurance to a beleaguered early church that God has chosen Christ to fulfill His will and that believers are supported and will have Christ as God’s inheritance. The 2 Samuel text on moving the ark to Jerusalem seems unrelated to the Gospel and epistle.

July 23, 2006
2 Sam 7:1–14a; Eph 2:11–22; Mk 6:30–34, 53–56

The verses that are left out of the Markan passage (35–52) tell the story of the feeding of the five thousand and of Jesus walking on water. The Johannine version of this story is the gospel reading for next week. So, in effect, the reading for this Sunday brackets the healing event and must be understood in order to interpret both the beginning and the end. Healing is at the heart of the passage, in which Jesus has compassion for the crowd (6:34) as he gains increasing popularity as a healer (6:54–56).
Sometimes what is emphasized in this text is the need to “come to a deserted place” and “rest for a while.” The strategy for retreat did not seem to work very well since a crowd was waiting for them when they arrived. How do you balance the demands of ministry with the need for rest and retreat? This is a problem that is at least stated in Mark even if it is not resolved.

The reading from Ephesians is a theological explanation of how Jews and Gentiles are now one in the death of Christ. Jesus’ death tears down the dividing wall of hostility that is between Jew and Gentiles and creates one new humanity in the place of the two. Jesus’ death puts the hostility to rest and creates a new community where there “are no longer strangers and aliens” but members of the household of God. The Ephesians text is a powerful call for inclusion and unity in the church to be based on the efficacy of the cross rather than on creedal or even behavioral conformity. The Pauline understanding of the role of the cross in creating a new community of men and women may be a helpful way to deal with diversity and difference. In Pauline thinking, it is Christ’s death that creates the bonds of community and inclusion and not some theological or ethical view. This view might provide a fresh way to think through issues like homosexuality and other life preference controversies.

July 30, 2006
2 Sam 11:1–15; Eph 3:14–21; Jn 6:1–21

John’s version of the feeding of the five thousand is set near Passover time and provides more detail than the synoptic versions. Here the disciples are named and there is a more extensive dialogue between Jesus and Philip. Jesus multiplies the loaves and fish and the response on the part of the crowd is to want to make Jesus a king. Jesus disappears from them and appears later to the disciples, walking on water.

In some ways the story of the feeding of the five thousand plays the same role in each of the Gospels. It provides assurance of Jesus’ status whether the conversation is framed in terms of the reign of God or logos. Jesus’ miracles are eschatological signs of the inbreaking of the new. How do we point to the new breaking in now? Does this story help us look for signs?

The feeding of the five thousand can also be a story about resources. Even a little is enough if it is given to God and then multiplied for God’s purposes. One presupposition of the new is that there is enough to go around. People can have what they need, and so God intends. How do we preach about abundance in a time of scarcity? Churches particularly operate out of a sense of scarcity and do not have any sense of abundance. Does this story speak to our need to have faith that allows for multiplication of resources? Can we help our people to expect more from God and from themselves?