Epiphany 3
Preaching
Lectionary Preaching Workbook, SERIES II
for use with Common, Lutheran, and Roman Catholic Lectionaries
Comments on the Lessons
The Nehemiah reading may have formed the prototype of the service of the later synagogue. It links up with Jesus' sermon at his home synagogue in Nazareth. The Isaiah 61:1-4 reading appears in (C) at Baptism of the Lord and at Advent 3 (B), but verses 1-6 will be dealt with today for (L). There is virtual consensus on the 1 Corinthian reading. The fuller reading (C) (RC) includes the body metaphor of verses 27-30 which (L) omits. There is virtual consensus on the Lucan reading, but the (RC) reading includes 1:1-4 which tends to be confusing when linked up with 4:14-21.
Commentary
Nehemiah 8:1-4a, 5-6, 8-10 (C)
Nehemiah 8:2-6, 8-10 (RC)
The people gather before the Water Gate, men and women as if one person, and hear the reading of the Law by Ezra on the first day of the seventh month. We are unable to locate the Water Gate with any certainty in today's Jerusalem. The book of the law of Moses was probably not the Pentateuch as we know it today, but only certain parts of it. As Ezra read it in Hebrew, the scribes translated it into Aramaic for the hearing of the people, since this was the common language of postexilic Palestine. The Targums, the Aramaic translations of the Old Testament, developed from this procedure of reading from the Hebrew and translating on the spot into Aramaic for the people to hear God's word. The Assembly began on September 28, 398 B.C.
Ezra is called both a scribe (v. 1) who is concerned with the law, and also he is called the priest. (v. 2) Notice that verse 3 says he read from the law facing the square before the Water Gate, while verse 5 reports that Ezra "opened the book in the sight of all the people." Some think verse 3 should therefore be omitted. But the author of Nehemiah may have felt that after stating that Ezra read from the law, a more detailed description was needed of the procedure itself. Since Ezra began reading at daylight, it is evident that he would need some relief before ending at midday. He stood on a wooden pulpit which was built for the purpose of the reading, and when he opened the book all the people stood. While the standing may have been a spontaneous action of the people, it seems that this may already have become a liturgical procedure for the reading of Scripture, as some congregations stand for the reading of the Gospels today. The blessing Ezra offered may have been an extended prayer, or could have consisted of words of a song. The people responded to the blessing of the Lord, the great God by saying, "Amen, Amen," and lifting up their hands. They bowed their heads and worshiped the Lord with their faces to the ground. The repeated "Amen" expresses strong emphasis and means "so be it." Obviously, the state of prostration of bowing with their faces to the ground was not extended for the whole meeting, though there is no mention of rising from it.
When the people heard the law and its sense, then Nehemiah the governor, Ezra the priest and scribe, and all the Levites said to all the people: "This day is holy to the Lord your God: do not mourn or weep." (v. 9) They said this because the people were weeping for their sins and the punishment which was to come upon them. They are told, rather, to rejoice: "for this day is holy to our Lord; and do not be grieved, for the joy of the Lord is your strength." (v. 10) The day is holy, for it is set apart for the reading of the law.
Not only are they to rejoice in the hearing of the law, but they are to give brotherly assistance to kinspeople who have been caught unprepared by the short notice to celebrate the feast: "... send portions to him for whom nothing is prepared." (v. 10) This day later became New Year's Day in postexilic times (Ezra 3:1), and even later the Feast of Trumpets.
Isaiah 61:1-6 (L)
Some scholars view this passage as being Deutero-Isaiah and others see it as Trito-Isaiah. The latter is the position of the present writer. Note that verses 1-3 stand out from the context of chapters 60-62 in that they are a proclamation made by a man who was aware that God had sent and equipped him to proclaim the message of salvation. It is not a description of a call as found in Isaiah 6, or Jeremiah 1. It reminds one of Isaiah 42:1-4, and 49:1-6. Closer examination reveals that a number of the expressions and concepts found in 61:1ff are taken from these passages. The thrust of this proclamation by the messenger of salvation is his role as mediator and his qualifications for it.
In verses 1-3 God sends his messenger to bring encouragement to the exiles and those who are oppressed. Compare Luke 4:16-20, Luke 7:22, and Matthew 11:5 with these verses. We may compare verse 1 with 42:1b "I have put my Spirit upon him, he will bring forth justice to the nations." Isaiah 61:1 reads, "The Spirit of the Lord God is upon me, because the Lord has anointed ..." Compare these passages with Micah 3:8 which is even closer in meaning: "But as for me, I am filled with power, with the Spirit of the Lord, and with justice and might, to declare to Jacob his transgression and to Israel his sin."
It appears that these words which begin chapter 61 have been adapted from a statement about a call made in pre-exilic prophecy of salvation. "Anointing" developed in the course of years as an expression for "sending." In and through the prophet's proclaiming he is to bring about change in those to whom he is sent. To announce salvation is to summon it into existence, or bring it about. The author of Trito-Isaiah is very much aware that he has a call from God. He has been sent to bring good news to the poor and oppressed. The message of the prophet is destined to heal wounds and to bring liberty to those who are captive. (v. 1) "To bind up the brokenhearted" seems to be an absurd figure of speech, and the prophet may have been thinking of Isaiah 42:3, "a bruised reed he will not break, and a dimly burning wick he will not quench; he will faithfully bring forth justice." The prophet compares his message to that of a herald announcing release to people in slavery because of their debts.
"To proclaim the acceptable year of the Lord's favor" points to a turning in God's grace which is to take place in the near future. See how this contrasts with Second Isaiah's proclaiming of a promise of Blessing which has already taken place as far as God is concerned.
"The day of vengeance of our God" takes up the idea of the Day of Yahweh, also called the "day of vengeance." There is no idea of vengeance against Israel's foes by God, however. Some think the word translated as "vengeance" is doubtful. The Hebrew word elsewhere means "rescue" or "requite." Notice that Jesus does not include this line in his quotation. Redemption and deliverance are vital and inseparable elements in the End time.
The prophet's task is to comfort those who mourn, either those who mourn in Zion or who mourn because of her. Some think that because this line disturbs the meter it may be a marginal variant.
The word for garland (v. 3) comes from the same root as the word for beautify or glorify. It is a symbol of festivity, dignity, and joy. The word for garland might be translated "turban" here as it would be also in verse 10, describing a bridegroom preparing for marriage. The "oil of gladness" or joy recalls the aromatic ointment used at festivals.
"The mantle of praise" is the thrust of this poem, as of the previous one. While a faint spirit points to discouragement, praise is an upbeat and celebrative response to life. The "oaks of righteousness" (v. 3) point to 60:21: "... the shoot of my planting, the work of my hands." The thought here and in the concluding strophe is that the citizens of Zion will be splendid and mighty in their stature of righteousness since they are the Lord's planting.
Verse 4 begins a new strophe but is included in the reading for (C). It brings the good tidings. The cities which have previously been laid waste will be restored again. It connects directly with the messenger's words in 61:1ff. There is a smooth transition between the two. The servant has been sent to comfort the mourners, and what gave them comfort was the "insteads" of verse 3, and now the assurance of the rebuilding of the cities in verse 4. Notice that verses 4-11 tell how the change in Zion's favor will be brought about, namely by restoring the city and the restoration of her honor. (v. 7) All of this is due to God's saving work described in verse 11: "For as the earth brings forth its shoots, and as a garden causes what is sown in it to spring up, so the Lord God will cause righteousness and praise to spring forth before all the nations."
The words "ancient" and "many generations" suggest from the beginning of time, or past recorded time. The point is that the past will be undone and the destroyed restored.
The second strophe, verses 4-5, deals with restoration and prosperity, and the third strophe, verses 6-7, deals with Zion's spiritual leadership and material prosperity. While verse 5 indicates that foreigners will shepherd the flocks and serve as plowmen and vine-dressers, some scholars think verse 5 is an intrusion into the basic structure of the poem, and others think verse 6 also should be eliminated for the same reason. But their absence would have a negative effect on the structure. It may be, however, that two lines have dropped out of verse 5, since it is evident that this strophe does not have the same type of conclusion which the others have.
In verse 6 "priests" and "ministers of our God" describe the spiritual leadership role of Zion in the world. Even as the sons of Aaron served as priests in Israel, now the prophet foretells Zion in the role of priests who both teach and intercede. Zion will eat the wealth of the nations, and in their riches she will glory. (v. 6) While earlier Israel had been called to be a "kingdom of priests" (Exodus 19:6), now she is to exercise this priesthood for all humanity. In return, the nations will serve her by performing the ordinary labor of life. See how roles are to be reversed: the rich and powerful people will minister to Israel, and despised Israel in turn ministers to them in spiritual things. The New Testament sees the church as a kingdom of priests, with every Christian called to be a priest (priesthood of all believers) in mediating God's fellowship with other human beings.
1 Corinthians 12:12-30 (C) (RC)
1 Corinthians 12:12-21, 26-27 (L)
In these verses Paul uses a familiar image of that period, the body which is composed of many members. Paul uses this image as a figure of the church, which is the Body of Christ and its members. In verses 14-27 Paul develops two major themes: (1) that diversity is necessary in the body; and (2) that the members of that body are both interdependent and interrelated. Although the image of the body and its members has parallels in Greek and Jewish literature, the practical application which Paul makes here is unique. He points out that just as a living organism depends on the harmonious functioning of all its parts in order to fulfill its purpose, so the church depends upon its members.
In developing this extended analogy of the body we find that it had elements of an allegory. Paul's statements seem to express his concern over specific situations in the Corinthian church. From verses 14-20 we learn that some elements in the church are excluding others, claiming that they are not important. But when Paul applies this same line of thinking to the body and its members, their exclusion thinking is seen to be absurd. The literary device of personifying the members of the body is allegorical in nature. Notice that the allegorical style appears again in verses 25ff. Once again the members of the body are personified.
In verse 22 Paul refers to the weaker parts of the body, and by this he probably refers to the more delicate organs of the body. But in verse 23, when he refers to the unpresentable parts, he must be referring to genitalia. We can see what Paul is saying about covering with clothes the parts of the body which are specifically sexual and have to do with reproduction. A person has greater care for the least presentable parts of the body. But notice that Paul's analogy breaks down here, since the agent in transferring honor from the "more presentable parts" (v. 24) to the inferior part is the individual and not the parts. The thrust of Paul's message here is to illustrate God's strategy in arranging the body in this way.
Paul says the members "may have the same care for one another" (v. 25) which is the opposite of division. Paul is saying that the Christian community does not function by compromise, but by its loving concern for its members. Everyone cares about everyone else. Such love is rooted in the Spirit, which manifests love in relationships. The Spirit is the source of the church's unity. So Paul stresses the cooperative, working body of Christ, made up of individual members who contribute their unique functions to the whole.
Paul goes on in verses 28-30 to deal with the economy of the Spirit, and offers a second list of the gifts in the church, the first appearing in verses 8-10. This is just a sampling of the gifts. Notice that Paul seems to give some priority to the first three gifts: apostles, prophets, and teachers. The main thrust of Paul's message is that each member of the body receives her or his particular gift, and that this gift may or may not be shared by someone else. But what is mutually shared by all is the Spirit who gives all the gifts.
An apostle is someone who is sent. For Paul an apostle is a person commissioned by the Lord Jesus to bring the Gospel to those who have not heard it. The apostle is sent by Christ, as the Greek word for apostle means "one who is sent." The prophet was one through whom the Living Christ spoke and made known his will. These prophets provided the first laws for the early Christian churches. The community is founded by apostles who are sent, but the prophets are second only to the apostles. The teachers are the preservers, translators, and interpreters of the tradition. While at first this consisted largely of Jewish tradition, it later included more and more Christian material, especially the words spoken by Christian prophets.
It is significant that Paul is not ranking the gifts in any kind of order or hierarchy. Some Corinthian Christians wanted to make speaking in tongues the test for the Spirit. But the church's role is to recognize and to affirm the gifts of all its members. Individuals are to recognize those gifts which she or he has from the Spirit, and which can contribute the most to the community; Paul lays down the guidelines to use in chapter 14.
Next Paul lists workers of miracles, healers, helpers, administrators, and speakers in various kinds of tongues. (v. 28) In the Greek there is a change of tone which is glossed over in the RSV, as Paul shifts from the personal (prophets, etc.) to the impersonal (miracles, etc.). But this does not mean that the latter are any less important in the church. In the early church administration was not carried out in a hierarchical process involving supervision and representation. The prophets and teachers were probably leaders in the local congregation. Some scholars have seen in the terms "helpers and ad-ministrators" the forerunners of deacons and bishops in the church. In chapter 14 Paul goes further in discussing the speakers in various kinds of tongues.
Note that in verses 29-30 Paul asks rhetorical questions whose answer is "no." These questions point to the diversity of gifts within the church in an affirmation of that diversity.
Luke 4:14-21 (C) (L)
Luke 1:1-4, 4:14-21 (RC)
Verses 1:1-4
This is the introduction to Luke's Gospel. The Gospel writers used sources of information about the life and ministry of Jesus which are now lost to us. The name "Theophilus" means "lover of God" and may refer to an unknown Christian of social prominence. Luke sets forth his purpose of writing the Gospel, namely, that Theophilus may "know the truth concerning the things of which you have been informed." (v. 4) Luke writes to give his version of what took place in Jesus' life and ministry, in light of the fact that many have compiled similar narratives already. Luke's sources are those who were with Jesus from the beginning and were eyewitnesses and ministers of the word. And Luke says he has been planning to write such a narrative which would be an orderly account of the things that had been accomplished among them regarding Jesus' life and ministry.
Verses 14-21
Luke begins his account of Jesus' public ministry with his sermon in the synagogue of his hometown, Nazareth. When this writer visited Nazareth in 1953 he was shown a synagogue at the end of a narrow street in Nazareth, and in Haifa, Israel on a Saturday morning attended a synagogue worship service conducted much like the one Luke describes.
As to the structure of this section, we have in 1:5--4:15 the prepublic career of Jesus, and from 4:16--9:50 the second large unit of the Gospel. In 9:51 a new departure begins as Jesus sets his face toward Jerusalem. The organizing principle in this section of 4:16--9:50 is its geographical orientation. Notice that in 4:14 Jesus returns to Galilee, and, except for his crossing the lake to the country of Gerasenes, the scene of this ministry is Galilee. Luke sees Jesus' mission in this section as directed to Israel with but one exception. However, this does not prevent Luke from foreshadowing in these early events of Jesus' life what will happen later in church history, namely the mission to the Gentiles.
In Luke's version of Jesus' rejection at Nazareth we find two issues: (1) the nature of Jesus' ministry is described with its content of preaching good news to the poor, and setting at liberty the oppressed. The basis of the preaching is the anointing of Jesus with the Holy Spirit, and (2) there is both a rejection of Jesus by his own people and a hint of his larger misson to all kinds of people in 4:16-30. Luke emphasizes that Jesus' ministry is made possible by the empowering of the Spirit of the Lord. The Spirit-anointed earthly Jesus in his Galilean ministry is a prototype of the behavior that characterizes the disciples - who are filled with the Spirit in their account Luke gives in Acts.
Jesus had been brought up in Nazareth from the time he was a small child. Attendance at synagogue was expected of every devout Jew. The synagogue was a place of teaching, among other activities. He stood up to read, which was the usual procedure, but he sat down to give the exposition.
Notice carefully the passages which Jesus read: Isaiah 61:1, a, b, d; 58:6d; 61:2a. Note also the
phrases which are omitted: 61:1c "to heal the broken-hearted" (4: 18); and "the day of vengeance of our God" from 61:2b. (4:19)
Some think Jesus selected these passages, while others say that the fact that he was handed the scroll of Isaiah indicates that a passage from Isaiah was assigned for reading that day. The evidence for a cycle of prophetic readings in first-century Palestine is debatable. It sounds as though Jesus deliberately sought out the passages he read on this occasion, as he begins his public ministry.
"He has anointed me" refers to Jesus' receiving the Spirit at his baptism, but in Isaiah's time it was understood as a prophetic anointing.
Jesus is anointed to preach good news. Jesus' function is thus stated in Deutero-Isaiah, which is a prophetic function of speaking for God. What Isaiah announced Jesus is seen now doing himself, beginning at Nazareth.
The original Hebrew says "to announce good news to the poor he sent me," but the Greek text is not clear whether "to preach the good news" goes with the preceding verb "anointed" or with the following "he sent me."
An analysis of Jesus' message from Isaiah shows that Isaiah was announcing the Consolation of Zion to various groups in the postexilic community at Jerusalem. The following four groups are included by Luke in his quotation:
1. The poor. Luke emphasizes this social class in his Gospel.
2. Release for the captives. In Jesus' ministry this refers to imprisoned debtors, and may refer to release of the jubilee-year.
3. Sight for the blind.
4. To send the downtrodden away relieved. This group is described by Isaiah 58:6d according to the LXX. The catchword "release" can be used to mean release from oppression, but Luke also uses the word for forgiveness.
Jesus proclaims the acceptable year of the Lord.
Of all the coming events Jesus announces, the best and most important is the announcement of the "acceptable year of the Lord." In the present time, the accouncement of the kingdom brings the proclamation of the acceptable year of the Lord, in addition to deliverance from the power of Satan, the bestowal of messianic peace, and forgiveness of sins. But the present manifestation of the kingdom does not bring final redemption, since "eternal life" awaits the age to come. "The acceptable year of the Lord" might better be translated "the year of the Lord's favor" as found in Isaiah 61:2. It means that now is the time of God's fulfillment, the acceptable time when all the prophetic expectations reach their accomplishment in Jesus Christ.
Jesus closed the book from which he had read and gave it back to the attendant, or sexton. He sat down for the exposition as was customary. The eyes of all in the synagogue were fixed on Jesus. The verb used here is a favorite of Luke's, and in most cases it expresses a steadfast gaze of esteem and trust, which is the thrust here. So Jesus' family and townsfolk express an initial reaction of admiration and pleasant surprise. Then Jesus began to say to them, "Today this scripture has been fulfilled in your hearing." (v. 21) "Today" stands at the beginning of the sentence for emphasis, and marks an important point in the historical perspective of Luke's Gospel. Luke sees Jesus as the center of time, and salvation is thus something brought about in his life and ministry. However, Luke also sees fulfillment taking place in the time of the church yet to come.
When Jesus tells the audience that "this scripture has been fulfilled in your ears" he is using an Old Testament phrase. While in Mark Jesus announces that the time is fulfilled, here in Luke Jesus announces that it is Scripture that sees its fulfillment.
Theological Reflections
The Nehemiah passages tell of Ezra's reading of the law to all the assembled people, and of their response. This is a prototype of the synagogue service. He tells the people not to be grieved, for the joy of the Lord is their strength. The Isaiah 61 reading is particularly fitting, since Jesus reads part of it in the message recorded by Luke of the sermon at Nazareth. Isaiah announces the mission of Zion, much like that of the Servant songs in which God places his Spirit upon his prophet to bring encouragement to the exiled and oppressed. Paul writes to the Corinthians to affirm that all Christians are members of the Body of Christ, and have their particular gifts and functions to contribute to the whole. The gifts are from the same one Spirit. He mentions some of the functions which members perform in the one Body so that it can function properly in carrying out its mission. Each is appointed by God. In the reading from Luke we learn of the beginning of Jesus' public ministry, when he read from the prophet Isaiah, and told his hearers that the Scripture was fulfilled that very day in their hearing. In the sermon Jesus set forth the thrust of his ministry, which was one empowered by the Spirit to preach good news to the poor and release to captives, recovering of sight to the blind, liberty for the oppressed, and the proclaiming of the acceptable year of the Lord. Notice that Jesus' ministry involves words and deeds: announcing good news, but also bringing freedom, release, and sight.
Homiletical Moves
Nehemiah 8:1-4a, 5-6, 8-10 (C)
Nehemiah 8:2-6, 8-10 (RC)
The Joy of the Lord Is Your Strength!
1. Ezra reads from the law to all the people
2. The people wept for their sins when they heard the words of the law
3. Ezra commands the people to celebrate that day with feasting, sharing with those unprepared, for the day is holy and the joy of the Lord is their strength
4. Rejoice in hearing God's Word read and proclaimed for the joy of the Lord is your strength
5. When you hear God's Word, respond by sharing with those who lack food and the necessities of life
Isaiah 61:1-6 (L)
God's Anointed Prophet
1. God anointed his prophet to bring good tidings to the afflicted, and to proclaim the acceptable year of the Lord
2. Those who mourn in Zion are given a garland instead of ashes, since God comforts those who mourn
3. Zion is called to be the ministers of God to all nations
4. God has called the church to be a light to the nations
5. Accept God's gift of the Spirit, which empowers you for mission to the world, bringing good news to all in need
1 Corinthians 12:12-30 (C) (RC)
1 Corinthians 12:12-21, 26-27 (L)
You Are Members of the One Body of Christ, the Church
1. The human body is one but has many members, each of which is important for the proper functioning of the body
2. Christians are the Body of Christ, and individually members of it, since we were all baptized into the one Body
3. God has given members of the Body specific functions
4. Live in harmony with other members of the Body, recognizing their gifts, and carrying out your calling in obedience to God
This Preacher's Preference
Luke 4:14-21 (C) (L) (RC)
The Christian Manifesto: Jesus' Sermon at Nazareth
1. Jesus reads from the prophet Isaiah and identifies with the prophet who is anointed by the Spirit of the Lord to:
a. preach good news to the poor
b. proclaim release to the captives
c. proclaim recovering of sight to the blind
d. set at liberty those who are oppressed
e. proclaim the acceptable year of the Lord
2. When he finished reading, he sat down, and all eyes in the synagogue were fixed on him; Jesus tells them that the Scripture is fulfilled in their hearing that day
3. The church is called to continue the ministry, which Jesus began by bringing good news and doing works of mercy in God's name
4. Commit yourself to the Living Christ who will empower you for ministry in the world, where you may use your particular gifts
Hymn for Epiphany 3: A Mighty Fortress
Prayer
Gracious God, who has given us your word in Scripture and the Living Word in Christ by the Spirit, empower us for mission in the world. Forgive us when we have created a party spirit of division in the One Body of Christ. Help us to use our gifts for the common good, and to live as faithful members of the Body. Open our hearts to hear your Word to us. May we not only hear and understand, but go forth into the world to obey your Word. Grant to us a greater vision of the mission of service as priests and ministers to the world. Enable us to live out the priesthood of all believers in obedience to the Living Christ, our great High Priest. Amen
The Nehemiah reading may have formed the prototype of the service of the later synagogue. It links up with Jesus' sermon at his home synagogue in Nazareth. The Isaiah 61:1-4 reading appears in (C) at Baptism of the Lord and at Advent 3 (B), but verses 1-6 will be dealt with today for (L). There is virtual consensus on the 1 Corinthian reading. The fuller reading (C) (RC) includes the body metaphor of verses 27-30 which (L) omits. There is virtual consensus on the Lucan reading, but the (RC) reading includes 1:1-4 which tends to be confusing when linked up with 4:14-21.
Commentary
Nehemiah 8:1-4a, 5-6, 8-10 (C)
Nehemiah 8:2-6, 8-10 (RC)
The people gather before the Water Gate, men and women as if one person, and hear the reading of the Law by Ezra on the first day of the seventh month. We are unable to locate the Water Gate with any certainty in today's Jerusalem. The book of the law of Moses was probably not the Pentateuch as we know it today, but only certain parts of it. As Ezra read it in Hebrew, the scribes translated it into Aramaic for the hearing of the people, since this was the common language of postexilic Palestine. The Targums, the Aramaic translations of the Old Testament, developed from this procedure of reading from the Hebrew and translating on the spot into Aramaic for the people to hear God's word. The Assembly began on September 28, 398 B.C.
Ezra is called both a scribe (v. 1) who is concerned with the law, and also he is called the priest. (v. 2) Notice that verse 3 says he read from the law facing the square before the Water Gate, while verse 5 reports that Ezra "opened the book in the sight of all the people." Some think verse 3 should therefore be omitted. But the author of Nehemiah may have felt that after stating that Ezra read from the law, a more detailed description was needed of the procedure itself. Since Ezra began reading at daylight, it is evident that he would need some relief before ending at midday. He stood on a wooden pulpit which was built for the purpose of the reading, and when he opened the book all the people stood. While the standing may have been a spontaneous action of the people, it seems that this may already have become a liturgical procedure for the reading of Scripture, as some congregations stand for the reading of the Gospels today. The blessing Ezra offered may have been an extended prayer, or could have consisted of words of a song. The people responded to the blessing of the Lord, the great God by saying, "Amen, Amen," and lifting up their hands. They bowed their heads and worshiped the Lord with their faces to the ground. The repeated "Amen" expresses strong emphasis and means "so be it." Obviously, the state of prostration of bowing with their faces to the ground was not extended for the whole meeting, though there is no mention of rising from it.
When the people heard the law and its sense, then Nehemiah the governor, Ezra the priest and scribe, and all the Levites said to all the people: "This day is holy to the Lord your God: do not mourn or weep." (v. 9) They said this because the people were weeping for their sins and the punishment which was to come upon them. They are told, rather, to rejoice: "for this day is holy to our Lord; and do not be grieved, for the joy of the Lord is your strength." (v. 10) The day is holy, for it is set apart for the reading of the law.
Not only are they to rejoice in the hearing of the law, but they are to give brotherly assistance to kinspeople who have been caught unprepared by the short notice to celebrate the feast: "... send portions to him for whom nothing is prepared." (v. 10) This day later became New Year's Day in postexilic times (Ezra 3:1), and even later the Feast of Trumpets.
Isaiah 61:1-6 (L)
Some scholars view this passage as being Deutero-Isaiah and others see it as Trito-Isaiah. The latter is the position of the present writer. Note that verses 1-3 stand out from the context of chapters 60-62 in that they are a proclamation made by a man who was aware that God had sent and equipped him to proclaim the message of salvation. It is not a description of a call as found in Isaiah 6, or Jeremiah 1. It reminds one of Isaiah 42:1-4, and 49:1-6. Closer examination reveals that a number of the expressions and concepts found in 61:1ff are taken from these passages. The thrust of this proclamation by the messenger of salvation is his role as mediator and his qualifications for it.
In verses 1-3 God sends his messenger to bring encouragement to the exiles and those who are oppressed. Compare Luke 4:16-20, Luke 7:22, and Matthew 11:5 with these verses. We may compare verse 1 with 42:1b "I have put my Spirit upon him, he will bring forth justice to the nations." Isaiah 61:1 reads, "The Spirit of the Lord God is upon me, because the Lord has anointed ..." Compare these passages with Micah 3:8 which is even closer in meaning: "But as for me, I am filled with power, with the Spirit of the Lord, and with justice and might, to declare to Jacob his transgression and to Israel his sin."
It appears that these words which begin chapter 61 have been adapted from a statement about a call made in pre-exilic prophecy of salvation. "Anointing" developed in the course of years as an expression for "sending." In and through the prophet's proclaiming he is to bring about change in those to whom he is sent. To announce salvation is to summon it into existence, or bring it about. The author of Trito-Isaiah is very much aware that he has a call from God. He has been sent to bring good news to the poor and oppressed. The message of the prophet is destined to heal wounds and to bring liberty to those who are captive. (v. 1) "To bind up the brokenhearted" seems to be an absurd figure of speech, and the prophet may have been thinking of Isaiah 42:3, "a bruised reed he will not break, and a dimly burning wick he will not quench; he will faithfully bring forth justice." The prophet compares his message to that of a herald announcing release to people in slavery because of their debts.
"To proclaim the acceptable year of the Lord's favor" points to a turning in God's grace which is to take place in the near future. See how this contrasts with Second Isaiah's proclaiming of a promise of Blessing which has already taken place as far as God is concerned.
"The day of vengeance of our God" takes up the idea of the Day of Yahweh, also called the "day of vengeance." There is no idea of vengeance against Israel's foes by God, however. Some think the word translated as "vengeance" is doubtful. The Hebrew word elsewhere means "rescue" or "requite." Notice that Jesus does not include this line in his quotation. Redemption and deliverance are vital and inseparable elements in the End time.
The prophet's task is to comfort those who mourn, either those who mourn in Zion or who mourn because of her. Some think that because this line disturbs the meter it may be a marginal variant.
The word for garland (v. 3) comes from the same root as the word for beautify or glorify. It is a symbol of festivity, dignity, and joy. The word for garland might be translated "turban" here as it would be also in verse 10, describing a bridegroom preparing for marriage. The "oil of gladness" or joy recalls the aromatic ointment used at festivals.
"The mantle of praise" is the thrust of this poem, as of the previous one. While a faint spirit points to discouragement, praise is an upbeat and celebrative response to life. The "oaks of righteousness" (v. 3) point to 60:21: "... the shoot of my planting, the work of my hands." The thought here and in the concluding strophe is that the citizens of Zion will be splendid and mighty in their stature of righteousness since they are the Lord's planting.
Verse 4 begins a new strophe but is included in the reading for (C). It brings the good tidings. The cities which have previously been laid waste will be restored again. It connects directly with the messenger's words in 61:1ff. There is a smooth transition between the two. The servant has been sent to comfort the mourners, and what gave them comfort was the "insteads" of verse 3, and now the assurance of the rebuilding of the cities in verse 4. Notice that verses 4-11 tell how the change in Zion's favor will be brought about, namely by restoring the city and the restoration of her honor. (v. 7) All of this is due to God's saving work described in verse 11: "For as the earth brings forth its shoots, and as a garden causes what is sown in it to spring up, so the Lord God will cause righteousness and praise to spring forth before all the nations."
The words "ancient" and "many generations" suggest from the beginning of time, or past recorded time. The point is that the past will be undone and the destroyed restored.
The second strophe, verses 4-5, deals with restoration and prosperity, and the third strophe, verses 6-7, deals with Zion's spiritual leadership and material prosperity. While verse 5 indicates that foreigners will shepherd the flocks and serve as plowmen and vine-dressers, some scholars think verse 5 is an intrusion into the basic structure of the poem, and others think verse 6 also should be eliminated for the same reason. But their absence would have a negative effect on the structure. It may be, however, that two lines have dropped out of verse 5, since it is evident that this strophe does not have the same type of conclusion which the others have.
In verse 6 "priests" and "ministers of our God" describe the spiritual leadership role of Zion in the world. Even as the sons of Aaron served as priests in Israel, now the prophet foretells Zion in the role of priests who both teach and intercede. Zion will eat the wealth of the nations, and in their riches she will glory. (v. 6) While earlier Israel had been called to be a "kingdom of priests" (Exodus 19:6), now she is to exercise this priesthood for all humanity. In return, the nations will serve her by performing the ordinary labor of life. See how roles are to be reversed: the rich and powerful people will minister to Israel, and despised Israel in turn ministers to them in spiritual things. The New Testament sees the church as a kingdom of priests, with every Christian called to be a priest (priesthood of all believers) in mediating God's fellowship with other human beings.
1 Corinthians 12:12-30 (C) (RC)
1 Corinthians 12:12-21, 26-27 (L)
In these verses Paul uses a familiar image of that period, the body which is composed of many members. Paul uses this image as a figure of the church, which is the Body of Christ and its members. In verses 14-27 Paul develops two major themes: (1) that diversity is necessary in the body; and (2) that the members of that body are both interdependent and interrelated. Although the image of the body and its members has parallels in Greek and Jewish literature, the practical application which Paul makes here is unique. He points out that just as a living organism depends on the harmonious functioning of all its parts in order to fulfill its purpose, so the church depends upon its members.
In developing this extended analogy of the body we find that it had elements of an allegory. Paul's statements seem to express his concern over specific situations in the Corinthian church. From verses 14-20 we learn that some elements in the church are excluding others, claiming that they are not important. But when Paul applies this same line of thinking to the body and its members, their exclusion thinking is seen to be absurd. The literary device of personifying the members of the body is allegorical in nature. Notice that the allegorical style appears again in verses 25ff. Once again the members of the body are personified.
In verse 22 Paul refers to the weaker parts of the body, and by this he probably refers to the more delicate organs of the body. But in verse 23, when he refers to the unpresentable parts, he must be referring to genitalia. We can see what Paul is saying about covering with clothes the parts of the body which are specifically sexual and have to do with reproduction. A person has greater care for the least presentable parts of the body. But notice that Paul's analogy breaks down here, since the agent in transferring honor from the "more presentable parts" (v. 24) to the inferior part is the individual and not the parts. The thrust of Paul's message here is to illustrate God's strategy in arranging the body in this way.
Paul says the members "may have the same care for one another" (v. 25) which is the opposite of division. Paul is saying that the Christian community does not function by compromise, but by its loving concern for its members. Everyone cares about everyone else. Such love is rooted in the Spirit, which manifests love in relationships. The Spirit is the source of the church's unity. So Paul stresses the cooperative, working body of Christ, made up of individual members who contribute their unique functions to the whole.
Paul goes on in verses 28-30 to deal with the economy of the Spirit, and offers a second list of the gifts in the church, the first appearing in verses 8-10. This is just a sampling of the gifts. Notice that Paul seems to give some priority to the first three gifts: apostles, prophets, and teachers. The main thrust of Paul's message is that each member of the body receives her or his particular gift, and that this gift may or may not be shared by someone else. But what is mutually shared by all is the Spirit who gives all the gifts.
An apostle is someone who is sent. For Paul an apostle is a person commissioned by the Lord Jesus to bring the Gospel to those who have not heard it. The apostle is sent by Christ, as the Greek word for apostle means "one who is sent." The prophet was one through whom the Living Christ spoke and made known his will. These prophets provided the first laws for the early Christian churches. The community is founded by apostles who are sent, but the prophets are second only to the apostles. The teachers are the preservers, translators, and interpreters of the tradition. While at first this consisted largely of Jewish tradition, it later included more and more Christian material, especially the words spoken by Christian prophets.
It is significant that Paul is not ranking the gifts in any kind of order or hierarchy. Some Corinthian Christians wanted to make speaking in tongues the test for the Spirit. But the church's role is to recognize and to affirm the gifts of all its members. Individuals are to recognize those gifts which she or he has from the Spirit, and which can contribute the most to the community; Paul lays down the guidelines to use in chapter 14.
Next Paul lists workers of miracles, healers, helpers, administrators, and speakers in various kinds of tongues. (v. 28) In the Greek there is a change of tone which is glossed over in the RSV, as Paul shifts from the personal (prophets, etc.) to the impersonal (miracles, etc.). But this does not mean that the latter are any less important in the church. In the early church administration was not carried out in a hierarchical process involving supervision and representation. The prophets and teachers were probably leaders in the local congregation. Some scholars have seen in the terms "helpers and ad-ministrators" the forerunners of deacons and bishops in the church. In chapter 14 Paul goes further in discussing the speakers in various kinds of tongues.
Note that in verses 29-30 Paul asks rhetorical questions whose answer is "no." These questions point to the diversity of gifts within the church in an affirmation of that diversity.
Luke 4:14-21 (C) (L)
Luke 1:1-4, 4:14-21 (RC)
Verses 1:1-4
This is the introduction to Luke's Gospel. The Gospel writers used sources of information about the life and ministry of Jesus which are now lost to us. The name "Theophilus" means "lover of God" and may refer to an unknown Christian of social prominence. Luke sets forth his purpose of writing the Gospel, namely, that Theophilus may "know the truth concerning the things of which you have been informed." (v. 4) Luke writes to give his version of what took place in Jesus' life and ministry, in light of the fact that many have compiled similar narratives already. Luke's sources are those who were with Jesus from the beginning and were eyewitnesses and ministers of the word. And Luke says he has been planning to write such a narrative which would be an orderly account of the things that had been accomplished among them regarding Jesus' life and ministry.
Verses 14-21
Luke begins his account of Jesus' public ministry with his sermon in the synagogue of his hometown, Nazareth. When this writer visited Nazareth in 1953 he was shown a synagogue at the end of a narrow street in Nazareth, and in Haifa, Israel on a Saturday morning attended a synagogue worship service conducted much like the one Luke describes.
As to the structure of this section, we have in 1:5--4:15 the prepublic career of Jesus, and from 4:16--9:50 the second large unit of the Gospel. In 9:51 a new departure begins as Jesus sets his face toward Jerusalem. The organizing principle in this section of 4:16--9:50 is its geographical orientation. Notice that in 4:14 Jesus returns to Galilee, and, except for his crossing the lake to the country of Gerasenes, the scene of this ministry is Galilee. Luke sees Jesus' mission in this section as directed to Israel with but one exception. However, this does not prevent Luke from foreshadowing in these early events of Jesus' life what will happen later in church history, namely the mission to the Gentiles.
In Luke's version of Jesus' rejection at Nazareth we find two issues: (1) the nature of Jesus' ministry is described with its content of preaching good news to the poor, and setting at liberty the oppressed. The basis of the preaching is the anointing of Jesus with the Holy Spirit, and (2) there is both a rejection of Jesus by his own people and a hint of his larger misson to all kinds of people in 4:16-30. Luke emphasizes that Jesus' ministry is made possible by the empowering of the Spirit of the Lord. The Spirit-anointed earthly Jesus in his Galilean ministry is a prototype of the behavior that characterizes the disciples - who are filled with the Spirit in their account Luke gives in Acts.
Jesus had been brought up in Nazareth from the time he was a small child. Attendance at synagogue was expected of every devout Jew. The synagogue was a place of teaching, among other activities. He stood up to read, which was the usual procedure, but he sat down to give the exposition.
Notice carefully the passages which Jesus read: Isaiah 61:1, a, b, d; 58:6d; 61:2a. Note also the
phrases which are omitted: 61:1c "to heal the broken-hearted" (4: 18); and "the day of vengeance of our God" from 61:2b. (4:19)
Some think Jesus selected these passages, while others say that the fact that he was handed the scroll of Isaiah indicates that a passage from Isaiah was assigned for reading that day. The evidence for a cycle of prophetic readings in first-century Palestine is debatable. It sounds as though Jesus deliberately sought out the passages he read on this occasion, as he begins his public ministry.
"He has anointed me" refers to Jesus' receiving the Spirit at his baptism, but in Isaiah's time it was understood as a prophetic anointing.
Jesus is anointed to preach good news. Jesus' function is thus stated in Deutero-Isaiah, which is a prophetic function of speaking for God. What Isaiah announced Jesus is seen now doing himself, beginning at Nazareth.
The original Hebrew says "to announce good news to the poor he sent me," but the Greek text is not clear whether "to preach the good news" goes with the preceding verb "anointed" or with the following "he sent me."
An analysis of Jesus' message from Isaiah shows that Isaiah was announcing the Consolation of Zion to various groups in the postexilic community at Jerusalem. The following four groups are included by Luke in his quotation:
1. The poor. Luke emphasizes this social class in his Gospel.
2. Release for the captives. In Jesus' ministry this refers to imprisoned debtors, and may refer to release of the jubilee-year.
3. Sight for the blind.
4. To send the downtrodden away relieved. This group is described by Isaiah 58:6d according to the LXX. The catchword "release" can be used to mean release from oppression, but Luke also uses the word for forgiveness.
Jesus proclaims the acceptable year of the Lord.
Of all the coming events Jesus announces, the best and most important is the announcement of the "acceptable year of the Lord." In the present time, the accouncement of the kingdom brings the proclamation of the acceptable year of the Lord, in addition to deliverance from the power of Satan, the bestowal of messianic peace, and forgiveness of sins. But the present manifestation of the kingdom does not bring final redemption, since "eternal life" awaits the age to come. "The acceptable year of the Lord" might better be translated "the year of the Lord's favor" as found in Isaiah 61:2. It means that now is the time of God's fulfillment, the acceptable time when all the prophetic expectations reach their accomplishment in Jesus Christ.
Jesus closed the book from which he had read and gave it back to the attendant, or sexton. He sat down for the exposition as was customary. The eyes of all in the synagogue were fixed on Jesus. The verb used here is a favorite of Luke's, and in most cases it expresses a steadfast gaze of esteem and trust, which is the thrust here. So Jesus' family and townsfolk express an initial reaction of admiration and pleasant surprise. Then Jesus began to say to them, "Today this scripture has been fulfilled in your hearing." (v. 21) "Today" stands at the beginning of the sentence for emphasis, and marks an important point in the historical perspective of Luke's Gospel. Luke sees Jesus as the center of time, and salvation is thus something brought about in his life and ministry. However, Luke also sees fulfillment taking place in the time of the church yet to come.
When Jesus tells the audience that "this scripture has been fulfilled in your ears" he is using an Old Testament phrase. While in Mark Jesus announces that the time is fulfilled, here in Luke Jesus announces that it is Scripture that sees its fulfillment.
Theological Reflections
The Nehemiah passages tell of Ezra's reading of the law to all the assembled people, and of their response. This is a prototype of the synagogue service. He tells the people not to be grieved, for the joy of the Lord is their strength. The Isaiah 61 reading is particularly fitting, since Jesus reads part of it in the message recorded by Luke of the sermon at Nazareth. Isaiah announces the mission of Zion, much like that of the Servant songs in which God places his Spirit upon his prophet to bring encouragement to the exiled and oppressed. Paul writes to the Corinthians to affirm that all Christians are members of the Body of Christ, and have their particular gifts and functions to contribute to the whole. The gifts are from the same one Spirit. He mentions some of the functions which members perform in the one Body so that it can function properly in carrying out its mission. Each is appointed by God. In the reading from Luke we learn of the beginning of Jesus' public ministry, when he read from the prophet Isaiah, and told his hearers that the Scripture was fulfilled that very day in their hearing. In the sermon Jesus set forth the thrust of his ministry, which was one empowered by the Spirit to preach good news to the poor and release to captives, recovering of sight to the blind, liberty for the oppressed, and the proclaiming of the acceptable year of the Lord. Notice that Jesus' ministry involves words and deeds: announcing good news, but also bringing freedom, release, and sight.
Homiletical Moves
Nehemiah 8:1-4a, 5-6, 8-10 (C)
Nehemiah 8:2-6, 8-10 (RC)
The Joy of the Lord Is Your Strength!
1. Ezra reads from the law to all the people
2. The people wept for their sins when they heard the words of the law
3. Ezra commands the people to celebrate that day with feasting, sharing with those unprepared, for the day is holy and the joy of the Lord is their strength
4. Rejoice in hearing God's Word read and proclaimed for the joy of the Lord is your strength
5. When you hear God's Word, respond by sharing with those who lack food and the necessities of life
Isaiah 61:1-6 (L)
God's Anointed Prophet
1. God anointed his prophet to bring good tidings to the afflicted, and to proclaim the acceptable year of the Lord
2. Those who mourn in Zion are given a garland instead of ashes, since God comforts those who mourn
3. Zion is called to be the ministers of God to all nations
4. God has called the church to be a light to the nations
5. Accept God's gift of the Spirit, which empowers you for mission to the world, bringing good news to all in need
1 Corinthians 12:12-30 (C) (RC)
1 Corinthians 12:12-21, 26-27 (L)
You Are Members of the One Body of Christ, the Church
1. The human body is one but has many members, each of which is important for the proper functioning of the body
2. Christians are the Body of Christ, and individually members of it, since we were all baptized into the one Body
3. God has given members of the Body specific functions
4. Live in harmony with other members of the Body, recognizing their gifts, and carrying out your calling in obedience to God
This Preacher's Preference
Luke 4:14-21 (C) (L) (RC)
The Christian Manifesto: Jesus' Sermon at Nazareth
1. Jesus reads from the prophet Isaiah and identifies with the prophet who is anointed by the Spirit of the Lord to:
a. preach good news to the poor
b. proclaim release to the captives
c. proclaim recovering of sight to the blind
d. set at liberty those who are oppressed
e. proclaim the acceptable year of the Lord
2. When he finished reading, he sat down, and all eyes in the synagogue were fixed on him; Jesus tells them that the Scripture is fulfilled in their hearing that day
3. The church is called to continue the ministry, which Jesus began by bringing good news and doing works of mercy in God's name
4. Commit yourself to the Living Christ who will empower you for ministry in the world, where you may use your particular gifts
Hymn for Epiphany 3: A Mighty Fortress
Prayer
Gracious God, who has given us your word in Scripture and the Living Word in Christ by the Spirit, empower us for mission in the world. Forgive us when we have created a party spirit of division in the One Body of Christ. Help us to use our gifts for the common good, and to live as faithful members of the Body. Open our hearts to hear your Word to us. May we not only hear and understand, but go forth into the world to obey your Word. Grant to us a greater vision of the mission of service as priests and ministers to the world. Enable us to live out the priesthood of all believers in obedience to the Living Christ, our great High Priest. Amen
