EPIPHANY 2
Worship
Scripture Notes
For use with Common, Lutheran and Roman Catholic Lectionaries
There is an interesting tension in these four texts between whether the salvation that God provides from sin and death will be received by the entire world or by only a selected few people who are in the world. This tension between universalism and particularism is present in many biblical texts, of course, and in other religious literature as well. In these texts, and in others, it is clear that the salvation that God provides is considered to be great enough to save the entire world. Universalism would be possible, therefore, if all of the people of the world would be receptive to the grace of God. All of the people of the world are not receptive to God's grace, however. Salvation will be received only by the particular few who are responsive to God's grace. Perhaps the world will be saved through these few. In some texts that expectation is present; in many others it is not.
Common:
Psalm 40:1-11
Lutheran: Psalm 40:1-12
Roman Catholic: Psalm 40:2, 4, 7-10
In this psalm, salvation begins with the individual. The psalmist claims that Yahweh has rescued the psalmist from the pit of grave danger and despair. Consequently, the psalmist sings the praise of Yahweh in the great congregation and many, therefore, will respond and put their trust in the Lord. In spite of a multitude of evils around the psalmist, Yahweh has given to the psalmist an ear that is open to the Lord. In this repect, this psalm is similar to the Isaiah 49 text to which we shall now turn.
Common:
Isaiah 49:1-7
Lutheran: Isaiah 49:1-6
Roman Catholic: Isaiah 49:3, 5-6
In this second of the four major segments of "Servant of the Lord" poetry within the Isaiah traditions, the biggest problem is that there is in the canonical text in 49:3 what is most likely a relatively late scribal addition of the word "Israel," which provides an identification of the "Servant of the Lord" that is undoubtedly in accord with the principal Jewish interpretation of the identity of the "Servant" from the time of the beginning of the Greek period (333-250 B.C.E.), but which confuses the sense of Isaiah 49:1-7 and removes the identity of the "Servant" from the rich arena of theological speculation. It would have been much better to have left the identity of the Servant open, as befits truly excellent poetry, than to provide an identity, particularly one that, though popular among the Jews, causes "Israel" to "bring back the scattered people of Israel" and to "restore to greatness the people of Israel who have survived." The earlier, more excellent sense was that the Servant - probably a poetic expression of the best qualities of the historical Isaiah, of his prophetic followers, of the Israelite kings and other leaders brought together into one composite ideal - was chosen by Yahweh not merely to bring back and restore to greatness the scattered people of Israel, but also to be a beacon light for all nations so that all of the world potentially may be saved.
There is certainly a close connection between the Servant depicted here and Jesus, as Jesus is depicted in the New Testament, and we as Christians can see Jesus in the figure of the "Suffering Servant" if we wish. The claim that the Servant was appointed before the Servant was born helped to provide support for the concept developed in the early church that Jesus was pre-existent Child/Logos of God.
Common, Lutheran: 1 Corinthians 1:1-9
Roman Catholic: 1 Corinthians 1:1-3
In this greeting and thanksgiving section of 1 Corinthians the Apostle Paul wrote about the grace of God that had been given to his readers in Christ Jesus and to all of those who in all other places call on the name of our Lord Jesus Christ. Apparently for Paul salvation in Christ was a gift received by many people in many places but obviously not by everyone. The ideal would be salvation for everyone, but the actual would be much less than the ideal.
Common, Roman Catholic: John 1:29-34
Lutheran: John 1:29-41
Unlike the Synoptics, the Fourth Gospel does not have a Baptism of Jesus account. Instead, it has an account in which John the Baptizer tells what happened when he baptized Jesus. In contrast to the Gospel According to Mark, the Fourth Gospel does not present Jesus as a Messiah in secret whose identity is only slowly recognized. The Fourth Gospel presents Jesus boldly from the onset as "the Lamb of God who takes away the sin of the world." In contrast to the Gospel According to Luke, the Fourth Gospel presents the Baptizer, not as a relative of Jesus whose identity and mission had been revealed to the mother of John before John had been born, but as one who had been given special clues regarding the identity and role of the one who, coming after him, would be greater than he.
Each of the Gospel accounts has its own purpose, and when we recognize this, we have no problem with these contrasts, but come to a greater appreciation of the various accounts and of the ways in which God inspired people then and inspires people now. Most of all, we come to a great appreciation of the literary creativity of the inspired Lukan and Johannine writers. What we have is a tremendous amount of beautiful theological reflection by various followers of Jesus regarding the significance of the crucifixion of Jesus. Jesus was perceived in the Johannine tradition to have been in his death and to continue to be as Risen Lord the "Lamb of God who takes away the sin of the world." Jesus continues to be perceived in this way within the church today. As we proclaim the gospel based on this text next Sunday, we should concentrate on what this great confessional statement means to us. How does Jesus take away the sin of the world? To what extent has Jesus taken away the sin of the world? To what extent does sin remain in the world?
How do we think that Jesus will take away the sin of the world if sin remains? A shared sermon would be appropriate in which questions such as these would be used in order that the people who are present will think more seriously for themselves, and not merely listen passively to us.
EPIPHANY 3/ORDINARY TIME 3
The Epiphany theme of the light of the Lord dispelling fear, darkness, oppression, and illness is apparent in three of the four texts appointed for this occasion. The fourth text, 1 Corinthians 1:10-17, is linked to Matthew 4:12-23 by the mention of the gospel (good news) in 1 Corinthians 1:17 and Matthew 4:23.
Common:
Psalm 27:1-6
Lutheran: Psalm 27:1-9
Roman Catholic: Psalm 27:1-4, 13-14
As we study these portions of Psalm 27, we are reminded that when we experience the Lord and the presence of the Lord - especially when we are "under attack" as the psalmist appears to have been in this psalm - we are not afraid. In our use of this psalm, we would serve the other people in the congregation best, not by intellectualizing, but by testifying that from our own experiences as well as from those of the psalmist, when we feel the presence of the Lord we are not afraid even though we may indeed be in a most dangerous situation. There will be persons in the congregation who have not been afraid during crisis situations, such as in military combat, because they felt the presence of the Lord and would like to tell about their experience if we give them the opportunity. Of course, there are times of crisis when we do not feel the presence of the Lord and when we are afraid; this we should also share with the congregation. It will help the other members of the congregation to hear that pastors and other leaders in worship also, like themselves, are sometimes afraid and do not feel the presence of the Lord and sometimes are not afraid because they feel the presence of the Lord. Psalm 27 could easily be used as the primary text for our message and sharing, with the other texts in a supplementary position.
Common:
Isaiah 9:1-4
Lutheran: Isaiah 9:1b-4
Roman Catholic: Isaiah 8:32--9:3
The regions of Zebulun and Naphtali had been in deep darkness under the oppressive power of the Assyrians. The Israelites who had lived there were scattered widely throughout the Assyrian Empire, so that most of them lost their identity if not their lives. When the power of the Assyrians was finally broken, the people of Judah and Jerusalem hoped that the northern regions would be restored to the Israelite people, and this text is an expression of that hope. Their hope was soon crushed by the surging Babylonians, but the message of hope remained within the Isaiah traditions for later use. We as Christians consider this text to be particularly significant because Jesus lived and proclaimed the kingdom of God in this region during the first century of the common era. Israelis think about this text as they struggle for security and safety in the Golan Heights region at the northern boundary of their land. Jews, Christians, and Muslims all long for the light of the Lord in this region and find mostly war, darkness and fear. Nevertheless, the message of hope remains.
Common, Lutheran: 1 Corinthians 1:10-17
Roman Catholic: 1 Corinthians 1:10-13, 17
Dissensions and jealousies among the followers of Jesus in Corinth caused darkness and dissatisfaction for the Apostle Paul in this text. For Paul the light of the Lord was made manifest in the proclamation of the gospel of Jesus' cross and resurrection. The oppressive Roman forces that had crucified Jesus could not prevent his resurrection. Paul proclaimed the good news that the power of God had been revealed in Jesus' resurrection. That is also our message today.
Matthew 4.12-23
The Matthean tradition at this point added to the Markan account a quotation and usage of Isaiah 9:1b-2 in order to proclaim the gospel as convincingly and as effectively as possible. The Matthean tradition also told about Jesus' call of Peter, Andrew, James, and John as convincingly and as effectively as possible, with less expansion of the Markan text here than earlier in this pericope. Since the Johannine tradition depicted the call of Peter and of Andrew so differently from the way that Mark and Matthew depicted it, it is apparent that the various people and communities who, inspired by God, wrote the Four Gospels were much more interested in proclaiming the gospel effectively and convincingly than they were in telling everything exactly the way it had happened. If the writers and if those who canonized the biblical accounts saw no necessity of harmonizing all accounts about Jesus as completely as possible, why should we? We seem to try to harmonize these accounts as much as we can, perhaps to try to make everything more believable for us and for others. It is more important to see that the message of this pericope, a pericope comprised of elements of four accounts (verses 12-16; 17; 18-22; and 23-25), is that Jesus is indeed the great light who shows and provides the way to wholeness, health, and life - the way to God. We are called to proclaim this same gospel as convincingly and as effectively as possible in our situations next Sunday.
Common:
Psalm 40:1-11
Lutheran: Psalm 40:1-12
Roman Catholic: Psalm 40:2, 4, 7-10
In this psalm, salvation begins with the individual. The psalmist claims that Yahweh has rescued the psalmist from the pit of grave danger and despair. Consequently, the psalmist sings the praise of Yahweh in the great congregation and many, therefore, will respond and put their trust in the Lord. In spite of a multitude of evils around the psalmist, Yahweh has given to the psalmist an ear that is open to the Lord. In this repect, this psalm is similar to the Isaiah 49 text to which we shall now turn.
Common:
Isaiah 49:1-7
Lutheran: Isaiah 49:1-6
Roman Catholic: Isaiah 49:3, 5-6
In this second of the four major segments of "Servant of the Lord" poetry within the Isaiah traditions, the biggest problem is that there is in the canonical text in 49:3 what is most likely a relatively late scribal addition of the word "Israel," which provides an identification of the "Servant of the Lord" that is undoubtedly in accord with the principal Jewish interpretation of the identity of the "Servant" from the time of the beginning of the Greek period (333-250 B.C.E.), but which confuses the sense of Isaiah 49:1-7 and removes the identity of the "Servant" from the rich arena of theological speculation. It would have been much better to have left the identity of the Servant open, as befits truly excellent poetry, than to provide an identity, particularly one that, though popular among the Jews, causes "Israel" to "bring back the scattered people of Israel" and to "restore to greatness the people of Israel who have survived." The earlier, more excellent sense was that the Servant - probably a poetic expression of the best qualities of the historical Isaiah, of his prophetic followers, of the Israelite kings and other leaders brought together into one composite ideal - was chosen by Yahweh not merely to bring back and restore to greatness the scattered people of Israel, but also to be a beacon light for all nations so that all of the world potentially may be saved.
There is certainly a close connection between the Servant depicted here and Jesus, as Jesus is depicted in the New Testament, and we as Christians can see Jesus in the figure of the "Suffering Servant" if we wish. The claim that the Servant was appointed before the Servant was born helped to provide support for the concept developed in the early church that Jesus was pre-existent Child/Logos of God.
Common, Lutheran: 1 Corinthians 1:1-9
Roman Catholic: 1 Corinthians 1:1-3
In this greeting and thanksgiving section of 1 Corinthians the Apostle Paul wrote about the grace of God that had been given to his readers in Christ Jesus and to all of those who in all other places call on the name of our Lord Jesus Christ. Apparently for Paul salvation in Christ was a gift received by many people in many places but obviously not by everyone. The ideal would be salvation for everyone, but the actual would be much less than the ideal.
Common, Roman Catholic: John 1:29-34
Lutheran: John 1:29-41
Unlike the Synoptics, the Fourth Gospel does not have a Baptism of Jesus account. Instead, it has an account in which John the Baptizer tells what happened when he baptized Jesus. In contrast to the Gospel According to Mark, the Fourth Gospel does not present Jesus as a Messiah in secret whose identity is only slowly recognized. The Fourth Gospel presents Jesus boldly from the onset as "the Lamb of God who takes away the sin of the world." In contrast to the Gospel According to Luke, the Fourth Gospel presents the Baptizer, not as a relative of Jesus whose identity and mission had been revealed to the mother of John before John had been born, but as one who had been given special clues regarding the identity and role of the one who, coming after him, would be greater than he.
Each of the Gospel accounts has its own purpose, and when we recognize this, we have no problem with these contrasts, but come to a greater appreciation of the various accounts and of the ways in which God inspired people then and inspires people now. Most of all, we come to a great appreciation of the literary creativity of the inspired Lukan and Johannine writers. What we have is a tremendous amount of beautiful theological reflection by various followers of Jesus regarding the significance of the crucifixion of Jesus. Jesus was perceived in the Johannine tradition to have been in his death and to continue to be as Risen Lord the "Lamb of God who takes away the sin of the world." Jesus continues to be perceived in this way within the church today. As we proclaim the gospel based on this text next Sunday, we should concentrate on what this great confessional statement means to us. How does Jesus take away the sin of the world? To what extent has Jesus taken away the sin of the world? To what extent does sin remain in the world?
How do we think that Jesus will take away the sin of the world if sin remains? A shared sermon would be appropriate in which questions such as these would be used in order that the people who are present will think more seriously for themselves, and not merely listen passively to us.
EPIPHANY 3/ORDINARY TIME 3
The Epiphany theme of the light of the Lord dispelling fear, darkness, oppression, and illness is apparent in three of the four texts appointed for this occasion. The fourth text, 1 Corinthians 1:10-17, is linked to Matthew 4:12-23 by the mention of the gospel (good news) in 1 Corinthians 1:17 and Matthew 4:23.
Common:
Psalm 27:1-6
Lutheran: Psalm 27:1-9
Roman Catholic: Psalm 27:1-4, 13-14
As we study these portions of Psalm 27, we are reminded that when we experience the Lord and the presence of the Lord - especially when we are "under attack" as the psalmist appears to have been in this psalm - we are not afraid. In our use of this psalm, we would serve the other people in the congregation best, not by intellectualizing, but by testifying that from our own experiences as well as from those of the psalmist, when we feel the presence of the Lord we are not afraid even though we may indeed be in a most dangerous situation. There will be persons in the congregation who have not been afraid during crisis situations, such as in military combat, because they felt the presence of the Lord and would like to tell about their experience if we give them the opportunity. Of course, there are times of crisis when we do not feel the presence of the Lord and when we are afraid; this we should also share with the congregation. It will help the other members of the congregation to hear that pastors and other leaders in worship also, like themselves, are sometimes afraid and do not feel the presence of the Lord and sometimes are not afraid because they feel the presence of the Lord. Psalm 27 could easily be used as the primary text for our message and sharing, with the other texts in a supplementary position.
Common:
Isaiah 9:1-4
Lutheran: Isaiah 9:1b-4
Roman Catholic: Isaiah 8:32--9:3
The regions of Zebulun and Naphtali had been in deep darkness under the oppressive power of the Assyrians. The Israelites who had lived there were scattered widely throughout the Assyrian Empire, so that most of them lost their identity if not their lives. When the power of the Assyrians was finally broken, the people of Judah and Jerusalem hoped that the northern regions would be restored to the Israelite people, and this text is an expression of that hope. Their hope was soon crushed by the surging Babylonians, but the message of hope remained within the Isaiah traditions for later use. We as Christians consider this text to be particularly significant because Jesus lived and proclaimed the kingdom of God in this region during the first century of the common era. Israelis think about this text as they struggle for security and safety in the Golan Heights region at the northern boundary of their land. Jews, Christians, and Muslims all long for the light of the Lord in this region and find mostly war, darkness and fear. Nevertheless, the message of hope remains.
Common, Lutheran: 1 Corinthians 1:10-17
Roman Catholic: 1 Corinthians 1:10-13, 17
Dissensions and jealousies among the followers of Jesus in Corinth caused darkness and dissatisfaction for the Apostle Paul in this text. For Paul the light of the Lord was made manifest in the proclamation of the gospel of Jesus' cross and resurrection. The oppressive Roman forces that had crucified Jesus could not prevent his resurrection. Paul proclaimed the good news that the power of God had been revealed in Jesus' resurrection. That is also our message today.
Matthew 4.12-23
The Matthean tradition at this point added to the Markan account a quotation and usage of Isaiah 9:1b-2 in order to proclaim the gospel as convincingly and as effectively as possible. The Matthean tradition also told about Jesus' call of Peter, Andrew, James, and John as convincingly and as effectively as possible, with less expansion of the Markan text here than earlier in this pericope. Since the Johannine tradition depicted the call of Peter and of Andrew so differently from the way that Mark and Matthew depicted it, it is apparent that the various people and communities who, inspired by God, wrote the Four Gospels were much more interested in proclaiming the gospel effectively and convincingly than they were in telling everything exactly the way it had happened. If the writers and if those who canonized the biblical accounts saw no necessity of harmonizing all accounts about Jesus as completely as possible, why should we? We seem to try to harmonize these accounts as much as we can, perhaps to try to make everything more believable for us and for others. It is more important to see that the message of this pericope, a pericope comprised of elements of four accounts (verses 12-16; 17; 18-22; and 23-25), is that Jesus is indeed the great light who shows and provides the way to wholeness, health, and life - the way to God. We are called to proclaim this same gospel as convincingly and as effectively as possible in our situations next Sunday.
