EPIPHANY 5
Worship
Scripture Notes
For use with Common, Lutheran and Roman Catholic Lectionaries
Within three of the four texts appointed for next Sunday, the central, unifying theme is "the righteousness of the People of God." Throughout the acrostic Psalm 112 the righteousness of God's People is described and defined. In a similar manner, righteousness is the quality that Yahweh desires of the People of God in Isaiah 58. Finally, in the Matthew 5:13-20 account the righteousness of the new followers of Jesus is the primary subject for consideration. Only 1 Corinthians 2:1-11 stands outside this theme.
In these three texts the People of God are righteous because of the "right relationships" that they have with God, with other people, and with the world. They are righteous because of their responsible behavior and attitudes. This is appropriate for the People of God.
It should be noted that the Apostle Paul used the concept of righteousness in a somewhat different sense in his Epistle to the Romans. For Paul, the People of God who are followers of Jesus cannot be righteous by their own efforts. They are righteous only when God graciously declares them to be righteous even when they are not by their own efforts righteous. They are urged by Paul to accept this imputed righteousness as a gift from God to be received by faith in Christ Jesus as Lord. Those who selected the texts for next Sunday apparently chose not to mix Paul's use of the concept with the Psalm 112, Isaiah 58, and Matthew 5 usage, since they did not select a righteousness text from Romans to be read with these selections.
Let us look more carefully at the ways in which the righteousness of the People of God is depicted, described, and contrasted with other behavior in Psalm 112, Isaiah 58, and Matthew 5. We shall then examine 1 Corinthians 2:1-11 separately, apart from the theme of righteousness.
Common, Roman Catholic: Psalm 112:4-9
Lutheran: Psalm 112
In this psalm the righteousness of the person described is clearly a righteousness of right relationships. The relationship that this person has with Yahweh is to fear (respect) Yahweh and to delight in Yahweh's commandments. This person trusts in Yahweh above all things. The relationship that this person has with other people is to contribute generously to the poor, to lend money and other resources to those who need them, and to be fair and honest in all business matters, gracious and merciful to everyone. As a result of this kind of behavior, the descendants of this righteous person will be highly respected in the land and blessed with riches of all kinds. This person's right relationships will endure for all times. So enthusiastic is the writer of this psalm that there is no mention of the other side of the picture, that even those who have right relationships suffer adversity, as we see in the Job document, for example. Instead, the person who maintains right relationships is contrasted sharply with the wicked person who is jealous of the righteous and burning with anger.
Common:
Isaiah 58:3-9a
Lutheran: Isaiah 58:5-9a
Roman Catholic: Isaiah 58:7-10
In this text, right relationships, particularly with regard to justice for the oppressed, is what Yahweh wants, not ostentatious fasting. The right relationships involve loosing the bonds of wickedness, breaking every yoke, letting the oppressed be free, sharing bread with the hungry, bringing the destitute into your home, and covering the naked. Then morning shall dawn for you, your light shall go forth, your right relationships will go out before you, and the glory of Yahweh will follow you. When you call, Yahweh will answer immediately, "Here I am!"
Common, Roman Catholic: Matthew 5:13-16
Lutheran: Matthew 5:13-20
In Matthew 5, excellent "right relationships" appear to be a prerequisite for participation in the kingdom of heaven. The new followers of Jesus are to relate to others by being the salt to flavor the earth. If they cease to relate to the earth in this way, they have lost their flavor and are to be trampled on by others. They are to relate to others also by being the light of the world, shining forth openly so that others will see what they are doing and will give glory to God. They are to relate to the Torah and to the Prophets (the canonical Bible of that time for most Jews and for most of the followers of Jesus) by doing them and by teaching them. Their right relationships to all of these are to be superior to those of their Jewish counterparts who have not joined with them. If their right relationships are not superior to the right relationships of their Jewish counterparts, these followers of Jesus will by no means enter into the kingdom of heaven.
We should note that the Matthew 5 text does not say that the scribes and the Pharisees will not enter into the kingdom of heaven, even though we as Christians have often understood the Matthew 5 text in that way. The ultimate destiny of the scribes and of the Pharisees is not the issue here. The issue is, "What will happen to the followers of Jesus?"
Common:
1 Corinthians 2:1-11
Lutheran, Roman Catholic: 1 Corinthians 2:1-5
If we move outside this text, back to 1 Corinthians 1:30, two verses preceding the beginning of this text, to the text used in this pericope series last Sunday, we find the Apostle Paul describing Christ Jesus as "our righteousness," our wisdom and sanctification and redemption. In the crucifixion and resurrection of Christ Jesus, the secret and hidden wisdom of God has been made known in a demonstration of the Spirit and power of God. The Roman government officials (the rulers of this age) did not know this, but Paul implies that they shall know this, and shall know that Christ Jesus (not Caesar) is Lord when Christ Jesus returns in glory.
In these three texts the People of God are righteous because of the "right relationships" that they have with God, with other people, and with the world. They are righteous because of their responsible behavior and attitudes. This is appropriate for the People of God.
It should be noted that the Apostle Paul used the concept of righteousness in a somewhat different sense in his Epistle to the Romans. For Paul, the People of God who are followers of Jesus cannot be righteous by their own efforts. They are righteous only when God graciously declares them to be righteous even when they are not by their own efforts righteous. They are urged by Paul to accept this imputed righteousness as a gift from God to be received by faith in Christ Jesus as Lord. Those who selected the texts for next Sunday apparently chose not to mix Paul's use of the concept with the Psalm 112, Isaiah 58, and Matthew 5 usage, since they did not select a righteousness text from Romans to be read with these selections.
Let us look more carefully at the ways in which the righteousness of the People of God is depicted, described, and contrasted with other behavior in Psalm 112, Isaiah 58, and Matthew 5. We shall then examine 1 Corinthians 2:1-11 separately, apart from the theme of righteousness.
Common, Roman Catholic: Psalm 112:4-9
Lutheran: Psalm 112
In this psalm the righteousness of the person described is clearly a righteousness of right relationships. The relationship that this person has with Yahweh is to fear (respect) Yahweh and to delight in Yahweh's commandments. This person trusts in Yahweh above all things. The relationship that this person has with other people is to contribute generously to the poor, to lend money and other resources to those who need them, and to be fair and honest in all business matters, gracious and merciful to everyone. As a result of this kind of behavior, the descendants of this righteous person will be highly respected in the land and blessed with riches of all kinds. This person's right relationships will endure for all times. So enthusiastic is the writer of this psalm that there is no mention of the other side of the picture, that even those who have right relationships suffer adversity, as we see in the Job document, for example. Instead, the person who maintains right relationships is contrasted sharply with the wicked person who is jealous of the righteous and burning with anger.
Common:
Isaiah 58:3-9a
Lutheran: Isaiah 58:5-9a
Roman Catholic: Isaiah 58:7-10
In this text, right relationships, particularly with regard to justice for the oppressed, is what Yahweh wants, not ostentatious fasting. The right relationships involve loosing the bonds of wickedness, breaking every yoke, letting the oppressed be free, sharing bread with the hungry, bringing the destitute into your home, and covering the naked. Then morning shall dawn for you, your light shall go forth, your right relationships will go out before you, and the glory of Yahweh will follow you. When you call, Yahweh will answer immediately, "Here I am!"
Common, Roman Catholic: Matthew 5:13-16
Lutheran: Matthew 5:13-20
In Matthew 5, excellent "right relationships" appear to be a prerequisite for participation in the kingdom of heaven. The new followers of Jesus are to relate to others by being the salt to flavor the earth. If they cease to relate to the earth in this way, they have lost their flavor and are to be trampled on by others. They are to relate to others also by being the light of the world, shining forth openly so that others will see what they are doing and will give glory to God. They are to relate to the Torah and to the Prophets (the canonical Bible of that time for most Jews and for most of the followers of Jesus) by doing them and by teaching them. Their right relationships to all of these are to be superior to those of their Jewish counterparts who have not joined with them. If their right relationships are not superior to the right relationships of their Jewish counterparts, these followers of Jesus will by no means enter into the kingdom of heaven.
We should note that the Matthew 5 text does not say that the scribes and the Pharisees will not enter into the kingdom of heaven, even though we as Christians have often understood the Matthew 5 text in that way. The ultimate destiny of the scribes and of the Pharisees is not the issue here. The issue is, "What will happen to the followers of Jesus?"
Common:
1 Corinthians 2:1-11
Lutheran, Roman Catholic: 1 Corinthians 2:1-5
If we move outside this text, back to 1 Corinthians 1:30, two verses preceding the beginning of this text, to the text used in this pericope series last Sunday, we find the Apostle Paul describing Christ Jesus as "our righteousness," our wisdom and sanctification and redemption. In the crucifixion and resurrection of Christ Jesus, the secret and hidden wisdom of God has been made known in a demonstration of the Spirit and power of God. The Roman government officials (the rulers of this age) did not know this, but Paul implies that they shall know this, and shall know that Christ Jesus (not Caesar) is Lord when Christ Jesus returns in glory.
