Called To Respond
Commentary
Isaiah 6:1-8 (9-13)
The First Lesson is drawn from a book that is actually two or three books in one. This lesson is likely written by the historical prophet himself, who proclaimed his message to Jerusalem and the southern kingdom in the late 8th century BC, a period during which the northern kingdom had been annexed by the Assyrian Empire. The chapters after 39 were written either before or after the fall of Babylon (in 539 BC).
The text recounts the story of the call of Isaiah to prophecy. It seems to transpire in 738 BC. This was year of the death of King Uzziah of the southern kingdom, a largely successful king whose efforts to take over religious functions led to his downfall (2 Chronicles 26). The budding prophet speaks of seeing the Lord on a throne (v.1). This could refer to the 15-foot-high throne in the temple, formed by the outspread wings of two cherubim (see 1 Kings 6:22-29). The overflowing character of God’s robe filling the temple may be a way of communicating that God cannot be contained in the temple (66:1). The seraphs singing praises (vv.2-3) are images of flying serpents, often represented in Egyptian art.
Isaiah laments his unworthiness, for no one in ancient Israel felt worthy of seeing Yahweh (v.6; cf. Exodus 33:20). His claim that he is lost (v.5) could be rendered “I am silenced.” The prophet is then cleansed by a burning coal from the altar provided by one of the seraphs. Isaiah then responds positively to the call (vv.6-8). Clearly, prophecy is only made possible by God’s call.
The optional verses which follow (vv.9-13) are part of a psalm whose authenticity is textually uncertain. Isaiah is directed by God to realize that he does not fully understand (v.9), and that the people will remain deaf to his proclamation (v.10). The prophet asks how long he should continue and is instructed to continue until the cities of the kingdom are destroyed, until they are sent away, and that even if a tenth part of it remain, the land will be burned again (vv.11-13) – a prophecy of what would happen with the Babylonian invasion (and so perhaps these passages are products of post-Babylonian conquest).
The Hebrew people were divided in Isaiah’s lifetime. So are Americans. Polls indicate how divided we are, as this was the opinion of 85% of us in late 2020 according to an Associated Press – NORC Center for Public Affairs Research poll. Things have not gotten much better in the last 30 months or so, as we consider the vitriol in the public square and on the internet.
Obviously, we need to start saying “no” to these developments. Sermons do well to help hearers identify with Isaiah. Like him, we have all been called to proclaim critical, prophetic words and witness against this divisiveness. Like him, we are all inadequate to the tasks. And yet we are called like him to get in the trenches and work to proclaim and live out a word of hope and unity, no matter how little the public (like the public of Isaiah’s day) wants to believe it.
1 Corinthians 15:1-11
The Second Lesson is drawn from a letter written by Paul around 54 AD to a Gentile congregation which he had originally established in the capital city of a Roman province in modern-day Greece. He was responding to a now lost letter from the church which raised a lot of questions and challenges, especially in light of reports the apostle had received regarding disorders within the congregation. Paul’s authority seems to have been questioned. This may be the second letter he wrote to the church (see 5:9).
This lesson is a proclamation of the Easter Resurrection, perhaps in response to those in the church claiming that there is no resurrection of the dead or eternal life (vv.12-13). Paul begins by claiming that he is reminding the people of the Good News through which they are saved if they firmly believe it (vv.1-3). This includes the fact that Christ died for our sins and was raised on the third day in accord with the Hebrew Bible testimony (vv.3-4; cf. Hosea 6:2). A list of those who can authenticate this is provided. Cephas (a name meaning “rock”) seems to refer to Peter, and James is Jesus’ brother (Mark 6:3) (vv.5-7). Paul notes the appearance of Jesus to him as well (presumably at his conversion [Acts 9:3-6]), and then proceeds modestly to claim to be “least of the apostles” (vv.8-9). He proclaims his authority solely on the basis of God’s grace, noting his words are God’s grace working through him (vv.10-11).
According to an Easter 2021 poll, 72% of American adults say they believe in Jesus’ resurrection. We may believe the claim, but given the decline of religiosity in America, this belief does not seem to be mattering much. Sermons on this lesson should explore these facts and aim to stir up enthusiasm about Jesus’ resurrection. Such sermons might explore what the Easter-event entails for defeating sin and evil as well as explore the promise of eternal life it affords us.
Another angle might be to review the impressive list noted in the lesson of those who believed the resurrection of Jesus, noting their powerful and effective witness throughout their lives. Knowing the Risen Lord as we do, can we do any less in responding to Christ than they did? Modern physics might also be a means for stirring up enthusiasm for Jesus’ resurrection and for the text’s insistence that life is eternal for the faithful. The laws of thermodynamics entail that although our energy becomes scattered with age, eventually leading to death, in a closed system no one’s energy is lost. Can we not then say with scientific credibility that our energy is eternal as long as the universe remains a field of matter? Is that not the kind of exciting news we modern Christians would want to share, part of an excited response we might make to the Good News of the Easter resurrection?
Luke 5:1-11
The gospel is drawn from the first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul. Along with Acts, the author’s intention was to stress the universal mission of the church (Acts 1:8). The lesson is an account of Jesus’ call of his first disciples. The scene is set at the Lake of Gennesaret, a local name for the Sea of Galilee. He sees boats of fishermen and got into a boat owned by Simon [Peter], asked him to put the ship out into the lake, and then Jesus began teaching a crowd on shore from that location. His seated position was typical of the position in which rabbis gave instruction (vv.1-3), a message to the crowd about his authority.
Jesus then directs Simon to proceed to deep water and cast out the fishing nets. Simon protests but agrees (vv.4-5). Many fish were then caught. Partners were signaled in the other boat, and they too caught many fish (vv.6-7). Peter falls on his knees, calling Jesus Lord, and confessing sin, for he was astonished (thaubos) (vv.8-9). Likewise, James and John, sons of Zebedee, Peter’s partners are reported to have been amazed (vv.9-10a). Jesus responds that none should fear (phobos) for from now on Simon will be catching people. All return to shore, leave everything, and follow (akaloutheo) Jesus (vv.10b-11).
Although Christians officially agree that evangelism is part of the Christian faith, there is a lot of hesitancy about doing it among American Christians. According to a 2019 Barna poll, almost half of the millennial generation (47%) feels it is a problematic practice. Among Gen Xers, 27% have this problem, while 19% of boomers and 20% of pre-boomers are hesitant about doing evangelism. Following the order of the lesson, sermons might begin with the miracle of the catch of fish, noting how God is always providing for our material and physical needs. But just as in the case of the disciples, Jesus called them to fish for and catch people (and they went), so we have that call. Challenge the congregation that they cannot but respond in this way, reminding all how really gifted we are.
In accord with the Epiphany concern with following Jesus, all the lessons concern Christian response to all that God and Christ have done for us.
The First Lesson is drawn from a book that is actually two or three books in one. This lesson is likely written by the historical prophet himself, who proclaimed his message to Jerusalem and the southern kingdom in the late 8th century BC, a period during which the northern kingdom had been annexed by the Assyrian Empire. The chapters after 39 were written either before or after the fall of Babylon (in 539 BC).
The text recounts the story of the call of Isaiah to prophecy. It seems to transpire in 738 BC. This was year of the death of King Uzziah of the southern kingdom, a largely successful king whose efforts to take over religious functions led to his downfall (2 Chronicles 26). The budding prophet speaks of seeing the Lord on a throne (v.1). This could refer to the 15-foot-high throne in the temple, formed by the outspread wings of two cherubim (see 1 Kings 6:22-29). The overflowing character of God’s robe filling the temple may be a way of communicating that God cannot be contained in the temple (66:1). The seraphs singing praises (vv.2-3) are images of flying serpents, often represented in Egyptian art.
Isaiah laments his unworthiness, for no one in ancient Israel felt worthy of seeing Yahweh (v.6; cf. Exodus 33:20). His claim that he is lost (v.5) could be rendered “I am silenced.” The prophet is then cleansed by a burning coal from the altar provided by one of the seraphs. Isaiah then responds positively to the call (vv.6-8). Clearly, prophecy is only made possible by God’s call.
The optional verses which follow (vv.9-13) are part of a psalm whose authenticity is textually uncertain. Isaiah is directed by God to realize that he does not fully understand (v.9), and that the people will remain deaf to his proclamation (v.10). The prophet asks how long he should continue and is instructed to continue until the cities of the kingdom are destroyed, until they are sent away, and that even if a tenth part of it remain, the land will be burned again (vv.11-13) – a prophecy of what would happen with the Babylonian invasion (and so perhaps these passages are products of post-Babylonian conquest).
The Hebrew people were divided in Isaiah’s lifetime. So are Americans. Polls indicate how divided we are, as this was the opinion of 85% of us in late 2020 according to an Associated Press – NORC Center for Public Affairs Research poll. Things have not gotten much better in the last 30 months or so, as we consider the vitriol in the public square and on the internet.
Obviously, we need to start saying “no” to these developments. Sermons do well to help hearers identify with Isaiah. Like him, we have all been called to proclaim critical, prophetic words and witness against this divisiveness. Like him, we are all inadequate to the tasks. And yet we are called like him to get in the trenches and work to proclaim and live out a word of hope and unity, no matter how little the public (like the public of Isaiah’s day) wants to believe it.
1 Corinthians 15:1-11
The Second Lesson is drawn from a letter written by Paul around 54 AD to a Gentile congregation which he had originally established in the capital city of a Roman province in modern-day Greece. He was responding to a now lost letter from the church which raised a lot of questions and challenges, especially in light of reports the apostle had received regarding disorders within the congregation. Paul’s authority seems to have been questioned. This may be the second letter he wrote to the church (see 5:9).
This lesson is a proclamation of the Easter Resurrection, perhaps in response to those in the church claiming that there is no resurrection of the dead or eternal life (vv.12-13). Paul begins by claiming that he is reminding the people of the Good News through which they are saved if they firmly believe it (vv.1-3). This includes the fact that Christ died for our sins and was raised on the third day in accord with the Hebrew Bible testimony (vv.3-4; cf. Hosea 6:2). A list of those who can authenticate this is provided. Cephas (a name meaning “rock”) seems to refer to Peter, and James is Jesus’ brother (Mark 6:3) (vv.5-7). Paul notes the appearance of Jesus to him as well (presumably at his conversion [Acts 9:3-6]), and then proceeds modestly to claim to be “least of the apostles” (vv.8-9). He proclaims his authority solely on the basis of God’s grace, noting his words are God’s grace working through him (vv.10-11).
According to an Easter 2021 poll, 72% of American adults say they believe in Jesus’ resurrection. We may believe the claim, but given the decline of religiosity in America, this belief does not seem to be mattering much. Sermons on this lesson should explore these facts and aim to stir up enthusiasm about Jesus’ resurrection. Such sermons might explore what the Easter-event entails for defeating sin and evil as well as explore the promise of eternal life it affords us.
Another angle might be to review the impressive list noted in the lesson of those who believed the resurrection of Jesus, noting their powerful and effective witness throughout their lives. Knowing the Risen Lord as we do, can we do any less in responding to Christ than they did? Modern physics might also be a means for stirring up enthusiasm for Jesus’ resurrection and for the text’s insistence that life is eternal for the faithful. The laws of thermodynamics entail that although our energy becomes scattered with age, eventually leading to death, in a closed system no one’s energy is lost. Can we not then say with scientific credibility that our energy is eternal as long as the universe remains a field of matter? Is that not the kind of exciting news we modern Christians would want to share, part of an excited response we might make to the Good News of the Easter resurrection?
Luke 5:1-11
The gospel is drawn from the first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul. Along with Acts, the author’s intention was to stress the universal mission of the church (Acts 1:8). The lesson is an account of Jesus’ call of his first disciples. The scene is set at the Lake of Gennesaret, a local name for the Sea of Galilee. He sees boats of fishermen and got into a boat owned by Simon [Peter], asked him to put the ship out into the lake, and then Jesus began teaching a crowd on shore from that location. His seated position was typical of the position in which rabbis gave instruction (vv.1-3), a message to the crowd about his authority.
Jesus then directs Simon to proceed to deep water and cast out the fishing nets. Simon protests but agrees (vv.4-5). Many fish were then caught. Partners were signaled in the other boat, and they too caught many fish (vv.6-7). Peter falls on his knees, calling Jesus Lord, and confessing sin, for he was astonished (thaubos) (vv.8-9). Likewise, James and John, sons of Zebedee, Peter’s partners are reported to have been amazed (vv.9-10a). Jesus responds that none should fear (phobos) for from now on Simon will be catching people. All return to shore, leave everything, and follow (akaloutheo) Jesus (vv.10b-11).
Although Christians officially agree that evangelism is part of the Christian faith, there is a lot of hesitancy about doing it among American Christians. According to a 2019 Barna poll, almost half of the millennial generation (47%) feels it is a problematic practice. Among Gen Xers, 27% have this problem, while 19% of boomers and 20% of pre-boomers are hesitant about doing evangelism. Following the order of the lesson, sermons might begin with the miracle of the catch of fish, noting how God is always providing for our material and physical needs. But just as in the case of the disciples, Jesus called them to fish for and catch people (and they went), so we have that call. Challenge the congregation that they cannot but respond in this way, reminding all how really gifted we are.
In accord with the Epiphany concern with following Jesus, all the lessons concern Christian response to all that God and Christ have done for us.
