The Third Sunday after The Epiphany - 27 January 2013


Nehemiah 8:1-3, 5-6, 8-10
Psalm 19
I Corinthians 12:12-31a
Saint Luke 4:14-21

      

Background:  The Synagogue Service
The Gospel for today tempts us with a scene in which Jesus is invited to read from the Scriptures in the Synagogue at Nazareth.  What was it like, and what was done?  Such musings are prone to imagination and speculation rather than actual evidence about what was actually done in a first century Synagogue.  My good friend The Rev. Dr. Lizette Larson-Miller has warned me about equating the Liturgy of the Word in the Mass to the Synagogue Service of the first century. Reading, however, had always formed the core.  Nehemiah 8:1-8 (the first reading for today) gives an account of a public reading of the Torah, and we may assume that this was not an unusual circumstance.  The cultural gifts that returned with the Exiles from Persia and Babylon, and the demise of the Temple under the Romans certainly created a culture in which the Synagogue grew in its efforts to form the community of belief in village and in city, and serve as a new focus for prayer and the Word.

There was an architectural and ceremonial context that surrounded such readings.  It was read from a raised platform (Bema) and standing. A blessing and response by the people present before the reading, the translation of the text for those who did not know Hebrew, and then some kind of exposition of the text followed the reading.  Some scholars have reconstructed the context of the reading as 1. The Shema, and the Eighteen Blessings. 2. Two readings – the Torah, and then the Prophets.  3.  Homily, and 4. A priestly blessing (Numbers 6:22-27).

It is this homily or exposition that is the center of attention in the Gospel for today.  Not only was Jesus invited to offer commentary, but also Paul (Acts 13:15) at the Synagogue at Pisidian Antioch.  In the scene at Nazareth, Jesus stands to read and is handed the scroll of Isaiah.  The reading from the Torah perhaps had already been read.  Thus Jesus reads, returns the book, and then preaches.  What the scene does not teach us is what other readings were read (the Writings) or what the order of the Psalter was.  We do know that there was a three-year cycle, attested to in Rabbinic Literature. Nor do we know what language was used.  Did Jesus read in Hebrew or did he read in Aramaic? 

Whatever the case, the traditions that surround both the Synagogue and the liturgy used there will change following the destruction of the temple in Jerusalem.  That such traditions would not touch Christians and their evolving liturgy seems to be a narrow understanding.  The nature of these traditions and their use in both Synagogue and Church, however, seems a bit beyond our reach.

Nehemiah 8:1-3, 5-6, 8-10

All the people of Israel gathered together into the square before the Water Gate. They told the scribe Ezra to bring the book of the law of Moses, which the LORD had given to Israel. Accordingly, the priest Ezra brought the law before the assembly, both men and women and all who could hear with understanding. This was on the first day of the seventh month. He read from it facing the square before the Water Gate from early morning until midday, in the presence of the men and the women and those who could understand; and the ears of all the people were attentive to the book of the law. And Ezra opened the book in the sight of all the people, for he was standing above all the people; and when he opened it, all the people stood up. Then Ezra blessed the LORD, the great God, and all the people answered, "Amen, Amen," lifting up their hands. Then they bowed their heads and worshiped the LORD with their faces to the ground. So they read from the book, from the law of God, with interpretation. They gave the sense, so that the people understood the reading.

And Nehemiah, who was the governor, and Ezra the priest and scribe, and the Levites who taught the people said to all the people, "This day is holy to the LORD your God; do not mourn or weep." For all the people wept when they heard the words of the law. Then he said to them, "Go your way, eat the fat and drink sweet wine and send portions of them to those for whom nothing is prepared, for this day is holy to our LORD; and do not be grieved, for the joy of the LORD is your strength."



This pericope is problematic to scholars of both Ezra and Nehemiah.  Does the pericope immediately follow Ezra 10:44 or is it an even that occurs some 40 years later with Nehemiah?  Although interesting, such a investigation will not help us to see the ancient precedent that is set for the reading that Jesus does in the Synagogue at Nazareth.  What is apparent is that both Nehemiah and Ezra see the necessity for proclaiming the Torah to the people who have returned.  It is akin to laying a cultural and religious cornerstone that will hold up the rejuvenation of Jerusalem.  Not only is the Torah lifted up, but also the images of feasting that surround it.  Such a banquet served as an ample image of the comfort and direction that the reading supplied the returnees.  The words of the reading, indeed the reading itself, formed a future for the people who once had none.  It becomes an excellent symbol of the messianic future, which Jesus will address in his reading.

Breaking open Nehemiah:

1.     Do you own a bible?  Where is it in your house?
2.     Do you read from it, and what do you read?
3.     How does it help you in living life?

Psalm 19 Caeli enarrant

The heavens declare the glory of God, *
and the firmament shows his handiwork.

One day tells its tale to another, *
and one night imparts knowledge to another.

Although they have no words or language, *
and their voices are not heard,

Their sound has gone out into all lands, *
and their message to the ends of the world.

In the deep has he set a pavilion for the sun; *
it comes forth like a bridegroom out of his chamber;
it rejoices like a champion to run its course.

It goes forth from the uttermost edge of the heavens
and runs about to the end of it again; *
nothing is hidden from its burning heat.

The law of the LORD is perfect
and revives the soul; *
the testimony of the LORD is sure
and gives wisdom to the innocent.

The statutes of the LORD are just
and rejoice the heart; *
the commandment of the LORD is clear
and gives light to the eyes.

The fear of the LORD is clean
and endures for ever; *
the judgments of the LORD are true
and righteous altogether.

More to be desired are they than gold,
more than much fine gold, *
sweeter far than honey,
than honey in the comb.

By them also is your servant enlightened, *
and in keeping them there is great reward.

Who can tell how often he offends? *
cleanse me from my secret faults.

Above all, keep your servant from presumptuous sins;
let them not get dominion over me; *
then shall I be whole and sound,
and innocent of a great offense.

Let the words of my mouth and the meditation of my
heart be acceptable in your sight, *
O LORD, my strength and my redeemer.



The incipit of this psalm bears a great resemblence to Psalm 8, which also celebrates the beauty of creation.  This psalm, however, following its initial verses in celebration of creation takes on a different theme.  Of interest is verse 4, which proclaims, “There is no utterance and there are no words, their voice is never heard.” (Alter).  It seems to be a poignant juxtapose to the divine word that creates the very being of the cosmos, but this divine word is being saved for a more worldly and useful purpose in the latter verses of the psalm.  Also interesting is the imagery surrounding the sun, which emerges like both bridegroom and warrior to make his rounds.  It is an image that underscores the scope of the divine word, and perhaps is a borrowing from Egyptian mythology. 

With verse eight we come to an abrupt change in the psalms themes, and a voice that is given to the voiceless heavens.  Now the center of attention is the other example of the divine word’s voice – the Lord’s teaching.  The voice that scatters the stars also informs life of the proper way.  In these words are held eternal verities: steadfastness, light, truth, wisdom, and life.  The final stanzas underscore the usefulness and desirability of the word.

Breaking open Psalm 19
1.       What kind of moral code have you set for yourself?
2.       How is that code informed by the bible?
3.       How does it help you live life?

1 Corinthians 12:12-31a

Just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in the one Spirit we were all baptized into one body--Jews or Greeks, slaves or free--and we were all made to drink of one Spirit.

Indeed, the body does not consist of one member but of many. If the foot would say, "Because I am not a hand, I do not belong to the body," that would not make it any less a part of the body. And if the ear would say, "Because I am not an eye, I do not belong to the body," that would not make it any less a part of the body. If the whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense of smell be? But as it is, God arranged the members in the body, each one of them, as he chose. If all were a single member, where would the body be? As it is, there are many members, yet one body. The eye cannot say to the hand, "I have no need of you," nor again the head to the feet, "I have no need of you." On the contrary, the members of the body that seem to be weaker are indispensable, and those members of the body that we think less honorable we clothe with greater honor, and our less respectable members are treated with greater respect; whereas our more respectable members do not need this. But God has so arranged the body, giving the greater honor to the inferior member, that there may be no dissension within the body, but the members may have the same care for one another. If one member suffers, all suffer together with it; if one member is honored, all rejoice together with it.
Now you are the body of Christ and individually members of it. And God has appointed in the church first apostles, second prophets, third teachers; then deeds of power, then gifts of healing, forms of assistance, forms of leadership, various kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all possess gifts of healing? Do all speak in tongues? Do all interpret? But strive for the greater gifts.



Today’s reading is a continuation of last Sunday’s reading from I Corinthians in which Paul expands on the theme of spiritual gifts.  Paul begins with the notion of both the individual body, which once baptized becomes a part of the corporate body of Christ.  Normal distinctions, Jew, Greek, slave, or free, are no longer to be considered, for we all “drink of one Spirit.”

Then Paul continues with an exposition of what the body represents in its gifts and how they are used for the whole body.  Gifts of greater distinction are used for the betterment of the whole church (the Body).  The highest distinction is given to the gift of charity.  With all of the questions that Paul poses to his readers, one can imagine the internal conversation that must result from his inquiry.  “What are my gifts?”  “To what am I called?”  And thus the various parts of the body discover their own abilities so as to contribute to the whole body, the Church.

Breaking open I Corinthians:

1.               How are you a part of the whole body of the Church?
2.               What gifts are needed by your church?
3.               How does the Spirit provide them?

St. Luke 4:14-21

Jesus, filled with the power of the Spirit, returned to Galilee, and a report about him spread through all the surrounding country. He began to teach in their synagogues and was praised by everyone.

When he came to Nazareth, where he had been brought up, he went to the synagogue on the sabbath day, as was his custom. He stood up to read, and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written:

"The Spirit of the Lord is upon me,
because he has anointed me
to bring good news to the poor.
He has sent me to proclaim release to the captives
and recovery of sight to the blind,
to let the oppressed go free,
to proclaim the year of the Lord's favor."

And he rolled up the scroll, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fixed on him. Then he began to say to them, "Today this scripture has been fulfilled in your hearing."



It is an amplified Jesus who returns to Galilee, filled with the “power of the Spirit,” and attractive to those who lived in the region.  We have a picture of Jesus as a devout man who could read.  Was the choice of the passage a part of the lectionary used at the synagogue, accidental, or one of Jesus’ own choice?  We don’t know.  He reads from Isaiah 61:1-2, omitting one phrase – “to heal the brokenhearted.”  It seems that Luke reserves the use of the verb “to heal” to situations which involve physical healing.   The reading is augmented with a phrase from Isaiah 58:6, “to let the oppressed go free.” 

Jesus affirms the situation with which Luke announces him in the beginning verses of the pericope.  “The Spirit of the Lord is upon me” seems to be Jesus’ own understanding of self, and perhaps a reminder of his baptism earlier.  Jesus is the focus of this reading and of its interpretation in Nazareth.  By citing “the year of the Lord’s favor”, Jesus calls to mind the year of jubilee when debts were forgiven.  He seems to suggest in his coming ministry, especially as it is portrayed by Luke, that this “forgiveness of debts” has a far more universal quality that is related to the poor and the downtrodden.  The pericope is abrupt in recalling Jesus’ interpretation of the text, “Today this scripture has been fulfilled…” The tense of the verb indicates a present and on-going perfection of the work of Jesus ministry.  These are not Advent hopes, but rather present realization of God’s presence in the world the hearers. 

Breaking open the Gospel:
  1. Do you hear violence in John’s preaching?
  2. How is the experience with Jesus different?
  3. How often do you enter into things with prayer.



After breaking open the Word, you might want to pray the Collect for Sunday. 

Give us grace, O Lord, to answer readily the call of our Savior Jesus Christ and proclaim to all people the Good News of his salvation, that we and the whole world may perceive the glory of his marvelous works; 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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