The Fourth Sunday after the Epiphany, 3 February 2013
Please pray for the repose of the soul of Ruth Caroline Terrass Hiller, my mother, who passed from death into life on Monday, 28 January 2013.
The Fourth Sunday after the Epiphany, 3 February 2013
The Fourth Sunday after the Epiphany, 3 February 2013
Jeremiah
1:4-10
Psalm
71:1-6
I
Corinthians 13:1-13
Saint
Luke 4:21-30
Background: The “gesimas”
Before the liturgical
reforms in the Roman Catholic Church following Vatican II, Lutherans and
Anglicans followed Roman Catholic practice in their lectionaries and calendar with
the same pre-Lenten Sundays. However, with the adaptation of the Roman
lectionary in the late ‘60s and ‘70s, these Sundays disappeared from these
calendars as well. The Sundays all
became “Sundays after the Epiphany” with the first Sunday devoted to the
Baptism of Our Lord, and the final Sunday devoted to the Transfiguration of Our
Lord. The old pre-Lenten Sundays
were named for the period of time that needed to elapse until the Easter Feast
– thus Septuagesima (70 days), Sexagesima (60 days), and Quinquagesima (50
days). Actually, these names are a
conceit, since Quinquagesima is the only day that is indeed 50 days before
Easter. In one ordering, the
Sundays, since they are really feasts of the Resurrection, do not count as a
day, and in another ordering Thursdays, Saturdays, and Sundays did not count as
well. Some Lenten practices were
followed during this season, such as the suppression of the Alleluia, and the
use of violet vestments among others.
Jeremiah 1:4-10
The word of the LORD came to me saying,
"Before I formed you in the womb I knew you,
and before you were born I consecrated you;
I appointed you a prophet to the nations."
Then I said, "Ah, Lord GOD! Truly I do not know how to speak, for I
am only a boy." But the LORD said to me,
"Do not say, 'I am only a boy';
for you shall go to all to whom I send you,
and you shall speak whatever I command you,
Do not be afraid of them,
for I am with you to deliver you,
says the LORD."
Then the LORD put out his hand and touched my mouth; and the LORD said
to me,
"Now I have put my words in your mouth.
See, today I appoint you over nations and over kingdoms,
to pluck up and to pull down,
to destroy and to overthrow,
to build and to plant."
Before beginning his oracles against Judah and
Jerusalem (1:4 – 25:13b), the prophet discloses the call he experienced from
YHWH. There is a conversation
between God and Jeremiah (1:4-10), followed by two visions (1:11-16). Our reading this morning concerns the
conversation that centers on the call that Jeremiah receives. Of interest is the verb, “I formed you”
in verse 5, which allows the image of a potter, an image that Jeremiah will use
again. See Genesis 2:7 to see how Jeremiah’s image
is a reflection of the action in the creation of man in the second Creation
Account. Thus God intimately knows
Jeremiah, having been instrumental in his formation within the womb. God goes on describing this intimate
knowledge and indeed dedication with the phrases, “I knew you”, “I
consecrated”, and “I appointed.”
The consecration brings to mind the image in Isaiah’s call (Isaiah 6:6-7) where the Seraph
takes a living coal from the altar to consecrate Isaiah’s tongue.
Like Moses, Jeremiah objects to the call, bringing
to the fore his inexperience and his lack of authority. None of this matters to God, who
quickly reminds the “youth” that God is the provider of both word and
vessel. No Seraph touches the
tongue of Jeremiah, but rather God touches it with a hand, and puts into the
mouth the Word of God. Similar
actions are seen in the call not only of Isaiah, but Ezekiel and Daniel as
well. The final verses describe
the mission, which is more about the theology of the message, rather than the
destruction of physical and political things. The contrasting verbs “pluck up” and “pull down” and then
“to build” and “to plant” accentuates the new message that the prophet is to
bring.
Breaking
open Jeremiah:
1.
What do you
think are your limitations in pronouncing God’s Word?
2.
Has God ever
touched your tongue or your message?
3.
What do you
need to destroy, what do you need to plant?
Psalm 71:1-6 In te, Domine, speravi
In you, O LORD, have I taken refuge; *
let me never be ashamed.
In your righteousness, deliver me and set me free; *
incline your ear to me and save me.
Be my strong rock, a castle to keep me safe; *
you are my crag and my stronghold.
Deliver me, my God, from the hand of the wicked, *
from the clutches of the evildoer and the oppressor.
For you are my hope, O Lord GOD, *
my confidence since I was young.
I have been sustained by you ever since I was born;
from my mother's womb you have been my strength; *
my praise shall be always of you.
This psalm appears to be the reflections of an
older person looking back on both life and mission, and seeing the support that
God has given. It has been chosen
for use with these readings for its reflection of the call of Jeremiah in verse
6.
Breaking
open Psalm 71:1-6
1.
What do you
see as you reflect back on your life?
2.
How has God
been present in it?
3.
What are your
expectations of God for the rest of your life?
1 Corinthians 13:1-13
If I speak in the tongues of mortals and of angels, but do not have love,
I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and
understand all mysteries and all knowledge, and if I have all faith, so as to
remove mountains, but do not have love, I am nothing. If I give away all my
possessions, and if I hand over my body so that I may boast, but do not have
love, I gain nothing.
Love is patient; love is kind; love is not envious or boastful or
arrogant or rude. It does not insist on its own way; it is not irritable or
resentful; it does not rejoice in wrongdoing, but rejoices in the truth. It
bears all things, believes all things, hopes all things, endures all things.
Love never ends. But as for prophecies, they will come to an end; as for
tongues, they will cease; as for knowledge, it will come to an end. For we know
only in part, and we prophesy only in part; but when the complete comes, the
partial will come to an end. When I was a child, I spoke like a child, I
thought like a child, I reasoned like a child; when I became an adult, I put an
end to childish ways. For now we see in a mirror, dimly, but then we will see
face to face. Now I know only in part; then I will know fully, even as I have
been fully known. And now faith, hope, and love abide, these three; and the
greatest of these is love.
This is a beautiful pericope, which continues the
readings from the last two Sundays, that has been dimmed a bit by its continual
use at weddings. The overwhelming
modern characterization of romantic love takes the edge off this reading. It might be best to read it from a more
modern translation. Not only is
this love not the stuff of valentine cards and love songs, it is also not the
stuff of compassion, but rather the understanding of the heavenly aspect of
love, or charity. It is beyond
words. In a list typical of Paul,
he then accounts for all of the different aspects of this love. Some aspects of this love transcend the
temporary gifts that we are given, or that we ourselves extend. This is more of a platonic view of an
eternal verity that ought to inform our daily actions over against our neighbor
and in our community. Some of the
images are helpful in describing the enigmatic property of this love. Not even Moses could look God in the
face, and we cannot either. What
we see is a reflection, knowing only “in part.” Knowing and being known becomes the tension in which the
Christian operates in a dialogue with God. Paul boils down his list to three things, “faith, hope, and
love”.
Breaking
open I Corinthians:
1.
What is your
understanding of love?
2.
How is
charity different, to you?
3.
Does faith
inform the other two?
St. Luke 4:21-30
In the synagogue at Nazareth, Jesus read from the book of the prophet
Isaiah, and began to say, "Today this scripture has been fulfilled in your
hearing." All spoke well of him and were amazed at the gracious words that
came from his mouth. They said, "Is not this Joseph's son?" He said
to them, "Doubtless you will quote to me this proverb, 'Doctor, cure
yourself!' And you will say, 'Do here also in your hometown the things that we
have heard you did at Capernaum.'" And he said, "Truly I tell you, no
prophet is accepted in the prophet's hometown. But the truth is, there were
many widows in Israel in the time of Elijah, when the heaven was shut up three
years and six months, and there was a severe famine over all the land; yet
Elijah was sent to none of them except to a widow at Zarephath in Sidon. There
were also many lepers in Israel in the time of the prophet Elisha, and none of
them was cleansed except Naaman the Syrian." When they heard this, all in
the synagogue were filled with rage. They got up, drove him out of the town,
and led him to the brow of the hill on which their town was built, so that they
might hurl him off the cliff. But he passed through the midst of them and went
on his way.
Again, we have a continuing reading. Here Jesus connects his hearers not with
a future that would be theirs but rather with a present reality about the
activity of God in their time.
“This scripture has been fulfilled.” This is followed by Luke’s code word of belief and
acceptance – “all…were amazed.”
What seems like a whiplash turn of events (Is this not Joseph’s son) may
be explained by a subsequent visit, in which the reality of Jesus’ family
history dulls the brightness of his revelation. Jesus understands their reluctance and quotes proverbial
understandings that underscore their amazement that has turned if not to doubt
reservations about Jesus’ authority.
Jesus responds with a homily based on the prophet Elijah that distinctly
points to the inclusion of people outside of the community of Israel, namely
the widow of Zarephath (Phoenician), and Naaman (Syrian) who was a leper. This is very much a Lucan emphasis on
those who have been overlooked or marginalized. It is this outlook that enrages the Nazarenes, so keenly
aware of the chosen nature of Israel.
It is not Jesus’ time, however, and so he moves quietly out of the
town. It is Jerusalem that “kills
the prophets” and it is there that he will be “taken up.”
Breaking
open the Gospel:
- What is it that God has promised that has been fulfilled in your life?
- What are God's promises to the marginalized, the poor, and the ill?
- How are you a part of God's promises to them?
After breaking open the Word, you might want to pray the Collect for Sunday.
Almighty and everlasting God,
you govern all things both in heaven and on earth: Mercifully hear the
supplications of your people, and in our time grant us your peace; through
Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one
God, for ever and ever. Amen.
All commentary and questions are copyright © 2013
Michael T. Hiller
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