Epiphany 3 | Ordinary Time 3, Cycle B

According to each of these four texts, time is short. Human life is brief and transitory. It is a time, therefore, for urgent, decisive action. Four different groups are addressed in four different periods of human history in four different ways by four different bearers of the message. Nevertheless, in each instance a similar message is imparted, namely, that unless people turn to God now, they will miss the good news of the positive action of God and will instead incur only the judgment of God and their own destruction. Is it any different in our own life situations? How shall we express this message next Sunday where we are?

Jonah 3:1-5, 10

There is urgency (judgment and destruction within forty days!) in the message of the Jonah character in this “story about a prophet,” even though the Jonah character in this story delivered the message from God so reluctantly. The attitude of the Jonah character was almost totally negative. His delivery of the message was hardly satisfactory. In spite of all of this, the impact was tremendous. The people of Nineveh, from the richest and most powerful to the poorest and least powerful believed, repented, and fasted. Even the cows in Nineveh fasted! And God did not destroy the city. Despite the immaturity and the inadequacy displayed by Jonah in the story, the grace of God was manifested magnificently, and the “bottom line” of the story was good news for any sinners who repent, just as it is even now.

Psalm 62:5-12

Sharp is the contrast between God (who is my rock and my salvation, my fortress, my deliverance, my honor, my refuge) and mankind (which is only a breath of wind, a delusion, with neither weight nor substance). The psalmist puts trust in God (who is solid, firm, steadfast, and thoroughly dependable) rather than in mankind and in wealth (which are fleeting, transitory, and unstable) and calls upon others to do the same, just as we must call upon ourselves and others to do now.

1 Corinthians 7:29-31

It is obvious that when Paul wrote this material he thought that the end of the world was imminent. How shall we who live more than nineteen centuries later apply what Paul wrote here about urging those who have wives to live as if they do not have them, those who weep as if they do not weep, those who rejoice as if they do not rejoice, and those who buy as if they do not possess anything, because, as it appeared to Paul, the form of this world is passing away?

Within the context of these four texts, it is still appropriate to emphasize, as Paul did, that the time is short, that human life is brief and transitory, and that it is time for urgent, decisive action. However, perhaps, unlike Paul, we should not become so specific in telling people how to live every aspect of their lives and how to conduct their interpersonal relationships in view of the imminent end. Perhaps with the benefit of an additional nineteen centuries of hindsight we might conclude that it would have been better for the Church and for the world if Paul had not tried to be so specific in his parenesis (guidelines for living) at this point.

Mark 1:14-20

There is urgency also in this keynote address of Jesus as portrayed by and for the Markan community in 1:15. “This is the moment!” the Markan Jesus says. “Very soon God is going to take charge of everything directly! Turn to God and believe this good news, that for God to take over the world in a direct way is good news for you, as it will be if you repent and turn to God!” Then there follows immediately in the Markan account the examples of Simon and Andrew, James and John, who left their boats and their fathers and followed the Markan Jesus. The implication is easily seen; this should be the response of everyone who hears or reads this text. Because time is running out, we too should leave everything else and follow Jesus.

From this brief analysis of these four texts, we may conclude that there should be urgency in our message and in the away in which we should present our message next Sunday. Certainly we should urge the people who hear us to turn toward God and toward Christ as Lord and Savior. We should let the Spirit of God direct our lives.

It would be helpful if we would share how we ourselves are trying to turn toward God and toward Christ as our Lord and Savior, and how we try to let the Spirit of God direct our lives. Perhaps we should not try to tell them specifically what they should do in the conduct of their personal relationships as husbands and wives, parents and children, etc. in view of the imminent end. Instead, we should merely try to show what we, and perhaps what others as well, are doing and have done. Then those who hear will be able to see for themselves the implications for their own lives and to draw their own conclusions in their own life situations.

THEME OF THE DAY
Prophetic authority. As we observe that prophecy is related to Christ, this theme leads to a lot of attention to the astonishing, wonderful things he does in our lives (Justification by Grace and Sanctification).

Psalm 111
This is Hymn of Praise to Yahweh for his great deeds. The psalm is acrostic with every line beginning with a successive letter of the Hebraic alphabet. This poetic form suggests that it may have been written for instruction as well as for praise. The psalm begins with the word hallelujah [Praise the Lord] and an expression of thanks (v. 1). God is described as gracious [channun] (v. 4), as righteous [tsedaqah] (v. 3), and faithful to the covenant with Israel (vv. 7, 9; cf. 105:8-10). It is good to remind ourselves again that the concept of “righteousness” even in an Old Testament context is not to imply that the believer lives in faultless conformity to some moral norm. It has to do with living in right relationship with God (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 370-371). Thus the term in this case could refer to a vision of a just society or merely to what happens to faithful people through God’s justifying grace. God’s great works are said to be studied only by those who delight in [chaphets, literally “desire”] them (v. 2). Reference is made to God giving his people the heritage of the nations (v. 6), presumably a reference to the land of Canaan that had been occupied by various nations. The psalm also refers to the redemption [pdeuth] of the people (v. 9), which could be understood as a prophecy about Christ’s work. Reference to wisdom [chokmah] being rooted in faith (fear of the Lord) (v. 10; Proverbs 1:7) sets the stage for the Wisdom Psalm that follows.

Application: The Psalm offers several distinct sermon directions. This can be an opportunity to praise God for his great works, which set us free, saves us (Justification by Grace), and brings about justice (Social Ethics). But more in line with the Theme of the Day, the closing references to redemption could be construed as prophecy that all these great works that are praised refer to the work of Christ.

Deuteronomy 18:15-20
This book is the product of writings that emerged during the sweeping religious reform under King Josiah in Judah in the late seventh century BC. This literary strand also influenced the histories of the books of Joshua, Judges, 1 and 2 Samuel as well as 1 and 2 Kings. The basic theme of this piece of literature is evidenced by the meaning of its title (“Second Law”). Portrayed in the form of Moses’ Farewell Address, it is the reaffirmation of the covenant between God and Israel. Having warned the people of Israel to reject all forms of pagan superstition (vv. 9-14), the promise is made that God will raise up another prophet after Moses. Yahweh claims that he will put his words in this prophet’s mouth (vv. 15-18). This was in response to the promise God had made in an appearance on Mount Horeb at the giving of the Ten Commandments (5:23-31). It is said that a prophet is needed to mediate the awesome God to the people, for he is like a fire [esh] that can devour. We are said to be accountable for not heeding a prophet’s words or for being a false prophet. Those prophets who speak without divine authorization or blaspheme commit a capital offense (vv. 19-20; cf. 13:1-5; Ezekiel 13).

Application: The text affords opportunity to clarify the nature of prophecy (a mediator between God and the people in proclaiming God’s word) as well as why the church needs it and to call us away from all forms of contemporary idolatry (Sin and Justification by Grace).

1 Corinthians 8:1-13
We have already noted that the epistle is one of Paul’s authentic letters written from Ephesus prior to his epistle to the Romans to a church he had established (Acts 18:1-11). He seeks to address the strained relations between him and the church. The letter aims to address doctrinal and ethical problems disturbing the Corinthian church (cf. Romans 14:1-4). In the lesson, Paul addresses the question of whether Christians may eat food consecrated to an idol. It was apparently common for Christians to hold banquets in pagan temples or to buy food sold in markets that had come from animals sacrificed in Roman temples. He urges that we deal with the question more with love than with knowledge [gnosis] which puffs up (vv. 1-2). Here and at other points in the letter, the apostle addresses the Corinthian belief that some of them possessed a special knowledge (much like Gnostics), not available to all believers (1:17ff). Paul begins by claiming that we are truly blessed when God knows us (v. 3). (Known by God in this sense refers to being chosen or called by him [cf. Romans 8:29-30].) The apostle extrapolates that eating such food is not problematic, because there are no other gods, just the one Father from/of whom all things exist and one Lord Jesus Christ through [dia] whom all exist. Other gods do not really exist (vv. 4-6). But since not all Christians have this knowledge, as some think food has been desecrated when consecrated to so-called idols (v. 7), Paul asserts that food is not a problem for our relationship with God (v. 8). He proceeds to urge that such liberty/authority [exousia] not be made a stumbling block for the weak [astheneo] (v. 9). Paul does not want believers without this knowledge to be tempted (vv. 10-11). If the weak fall because of the faithful’s actions, it is a sin against Christ (v. 12). Thus Paul urges that if food offends a brother, we should not eat it (v. 13).

Application: Sermons on this lesson should make clear that because we are known by God (elect — predestination and Justification by Grace), we may live prophetic and holy lifestyles (Sanctification) living in freedom and love for the weak.

Mark 1:21-28
We turn again this Sunday to a text in the first of the Synoptic Gospels to be written, a book that was quite likely the source of other gospels, perhaps based on oral traditions of the Passion narrative and accounts of Jesus’ sayings (the so-called Q-source). Probably written prior to the fall of Jerusalem in 70 AD, this anonymous work is traditionally ascribed to John Mark, perhaps referred to as an associate of Paul (Acts 12:12-25, 15:37; Colossians 4:10) or as Peter’s scribe (1 Peter 5:13). Some speculate that the original audience was the church in Rome (especially Gentiles), as it presumes readers unfamiliar with Jewish customs and Palestinian geography (see 7:2-4, 31), but it also could have been written for Palestinian Christians. This lesson is set in Capernaum, a significant town on the northwest shore of the Sea of Galilee at the outset of Jesus’ ministry. He demonstrates his authority there through teaching and healing. Only in Luke (4:31-37) is there a parallel account, and it closely follows Mark’s version.

The lesson begins with Jesus teaching [didasko] in the synagogue of Capernaum. This reportedly astounds [ekplessomai] auditors, because he taught with such authority [exousia], not like one of the scribes [grammateus, professional interpreters of the law] (vv. 21-22). Astonishment in response to Jesus’ activity is a recurring theme in the gospel. Mark underlines this authority by attributing only “teaching” to Jesus, while John the Baptist and others around Jesus only “preached” [kerusso] (1:14; 3:14; 6:12). The astonishment of the crowd is a common response to Jesus (vv. 21, 27; 6:2; 7:37; 11:18). A man with an unclean spirit [pneuma akathartos] encounters Jesus (v. 23). He had been suffering from some form of illness, implying that illness is not God’s will. The man (and the demons in him) angrily calls out Jesus’ name. (In the ancient world to know another’s name was to have power over him.) He identifies him as “the holy one of God” [Hagios tou Theou ] (v. 24), an ancient title found only in the New Testament in John 6:69 as a messianic title. The point is that Jesus’ authority is even recognized by those outside faith (9:38; 15:12, 32, 39). Jesus rebukes the spirit possessing the man to leave him alone (v. 25). This is a typical formula for ancient exorcisms. The departing spirit leaves the man with a loud cry [krazo] (v. 26) indicating a real struggle between Jesus and the forces of evil. The crowd is astounded by this, noting the authority Jesus has as a teacher and his command of unclean spirits (v. 27). Jesus’ fame [akoe] began to spread (v.28).

Application: Jesus’ authority to overcome all the evils in life (Justification by Grace and Atonement) should be the focus of a sermon on this text.

The issue of absolute authority and of derived authority is the most significant factor that is considered in these texts.

In Deuteronomy 18:15-20 it is said that the absolute authority of God is so awesome that the people of God pleaded that they would not hear the voice of the Lord God again or see the great fire of God again, lest they die. Therefore, God spoke through the prophet Moses rather than directly to them. God also promised that after the death of Moses God would raise up another prophet who would be like Moses and whose voice the people of God were instructed to hear.

In Psalm 111 the absolute authority of the Lord is recognized as inextricably tied to the everlasting providence of the Lord. The Lord is gracious and merciful, just and trustworthy. A person is wise when that person fears and respects the Lord. It is said to be wise and good to be subject to the absolute authority of the Lord God.

Paul wrote in 1 Corinthians 8:1-13 that “There is no God except the one God.” (It is interesting to note that this statement of faith that is based on the Israelite-Jewish statement of faith in Deuteronomy 6:4 is utilized in Arabic as the basis for the Islamic Creed, “There is no allah (god) except Allah (God).” Therefore, the Israelite-Jewish Creed, Paul’s Creed in 1 Corinthians 8:4, and the Islamic Creed of Muslims are essentially the same.)

More explicitly, for Paul, according to 1 Corinthians 8:4-6, there is no God except the One God, the Father, from whom all things come and for whom we exist. This absolute authority, wrote Paul, is revealed to us as God the Father of our Lord Jesus Christ. He wrote that many are called “gods” in heaven and upon the earth, but actually there can be and is, of course, only one God, since by logic we perceive that there can be only one absolute authority. Also, Paul wrote, there are many who are called “lords” on the earth, many “bosses,” that is, under whose derived authority we function on the earth. But for us, Paul wrote, just as we perceive that there is logically only one God, we perceive that there is logically for us only one Lord, Jesus the Christ. If it were any other way for us, we would be confused in our lines of authority, not certain whom we should serve and obey, especially during those inevitable instances when conflicting orders would be given.

So it is also this way for us today. Institutions, including our own Christina institutions, struggle to define organizational charts so that all can see to whom they are responsible. Families seek to clarify authority structures for the children in the family.

We read in Mark 1:21-28 that Jesus was remembered as a person who taught with authority, even over unclean spirits, which were forced to obey his commands. Because Jesus had been given this authority from the absolute authority of God his Father, Jesus’ fame spread everywhere, throughout the entire region of Galilee.

If we are to be faithful to God as God is revealed in these texts, we should start with God, the one absolute authority and work down, so to speak, from God to derived authority and to authority received from derived authority. As responsible leaders in the Church today, we are expected to clarify the authority structures as we understand them. The manner in which we perceive God, the one absolute authority, and the authority derived from God will be expressed in our teaching, in our preaching, and most of all in our lives within our congregations and communities.

We should begin with a clearly worded acknowledgment that God and only God is the absolute authority. We should follow this with the affirmation that the Bible, the Church and its Sacraments, and inspired individuals in interaction with each other within a dynamic process of checks and balances are the principal secondary or derived authorities for us. Beyond these, there are lower levels of authority, especially as we move into the areas of education, employment, and political and social structures.

Since the time of the early Church, followers of Jesus using Deuteronomy 18:15-20 have enthusiastically identified Jesus as “the prophet like Moses” whom the Lord God would later raise up. As Christians, we have every right, of course, to make this identification. We should always note, however, that we do not stop with the “prophet” designation for Jesus. We take Jesus far beyond that. Also, now that we give greater attention than we have for many centuries to the historical setting of the Jewish Scriptures texts and to the process by which they became and remain sacred Scriptures for Jews and for Christians, we acknowledge that it was Israel seeking clear direction and leadership that spoke within the Deuteronomy 18:15-20 text, Israel as a remnant people wishing to be led back into the “promised land” as once before they had been led by the “prophet” Moses.

THEME OF THE DAY
God is in control, even in tough and changing times. The lessons afford opportunities for preaching on God’s providential care in all circumstances, at least as it relates to the future (Eschatology).

Psalm 147:1-11, 20c
This psalm is a hymn praising God for his universal power and providential care. (The concept of praise in ancient Hebrew is associated with singing [see zamar in vv. 1, 7].) The song echoes themes of Job (37:9-11) and Second Isaiah (40:26). Yahweh is said to be gracious, fitting of praise (v. 1). God’s concern for the oppressed is noted (vv. 6, 3; cf. Isaiah 11:12, 56:8; Zephaniah 3:19). He is said to determine the number of stars (v. 4). His power [koach] and understanding [tebunah] are beyond measure (v. 5). He sends the rain and makes grass grow, giving animals their food (vv. 8-9). His delight is in those who fear/reverence [yare] him and hope in his steadfast love/mercy [chesed] (vv. 10-11). The community is called to praise Yahweh (v. 20c).

Application: The psalm invites sermons on God’s majesty, creation (including ecology), providence, and also Social Ethics (God’s concern for the oppressed). The sense in which God is to be feared (with reverence) could also be a sermon theme (Sanctification).

Isaiah 40:21-31
It is well known that this book is actually the product of two or three distinct literary traditions. The first 39 chapters are the work of the historical prophet who proclaimed a message to Jerusalem and the Southern Kingdom of Judah from 742 BC to 701 BC, a period during which the Northern Kingdom of Israel had been annexed by the Assyrian empire. Chapters 40-66 emerged in the later period immediately before the fall of Babylon (in 539 BC). Our lesson is a work of this later strand, addressing the Babylonian exiles. It is taken from the Book of Consolation, a series of eschatological prophecies. In the context of offering comfort to the exiles, a discussion of God as Creator of the universe begins in verse 12. The lesson begins with a hymn of God’s lordship of history. It is stated that we are like grasshoppers, for the Lord can bring rulers to naught. He is said to sit above the circle [chug, connoting vault or horizon] of the earth, and all whither [yabesh] in his presence (vv. 21-24). God’s incomprehensibility and omnipotence are affirmed, as the people express a sense of feeling abandoned by God (vv. 25-27). None compare to him. He is able to call those he created by name [shem]. God’s creative work and his inexhaustible compassion for the faint and powerless are extolled. Those who wait/hope [qavah] for Lord will renew their strength; they will run and not be weary (vv. 28-31). God will not abandon his people.

Application: Like the psalm, this text invites sermons on providence, reminding the flock that God is in control of history and that nothing, not even earthly powers, can stand in his way. The lesson and so the sermon may address the weary and those suffering. It is also in line with the prophetic character of this text to frame these points of hope eschatologically, as promises for the future.

1 Corinthians 9:16-23
Again we turn to one of Paul’s authentic letters, written from Ephesus prior to his epistle to the Romans to a church he had established (Acts 18:1-11). The letter aims to address doctrinal and ethical problems disturbing the Corinthian church. After asserting his rights as an apostle [apostolos] (vv. 1-14), for he has been obligated [anagke, of necessity] to do it (vv. 16-17), Paul contends that the gospel [euaggelion] is to be given free of charge (v. 18). He then notes that he is free [eleutheros] with respect to all, though he has made himself a slave [edoulosa] to all (v. 19). This leads Paul to a reflection on his ministerial strategy, his commitment to becoming all things to all people for the sake of the gospel (vv. 20-23).

Application: This text affords excellent opportunities to proclaim a new way of doing mission and ministry, to recognize that the biblical vision and our freedom in Christ (Justification by Grace) directs us to tailor ministries to our context (Sanctification).

Mark 1:29-39
This is a Sunday we continue to examine the first of the Synoptic Gospels to be written, a book that was perhaps the source of other gospels, probably based on oral traditions of the Passion narrative and accounts of Jesus’ sayings (the so-called Q-source). Probably written prior to the fall of Jerusalem in 70 AD, this anonymous work is traditionally ascribed to John Mark, perhaps referred to as an associate of Paul (Acts 12:12-25, 15:37; Colossians 4:10) or as Peter’s scribe (1 Peter 5:13). Some speculate that the original audience was the church in Rome (especially Gentiles), as the book presumes readers unfamiliar with Jewish customs and Palestinian geography (see 7:2-4, 31), but it could also have been written for Palestinian Christians. The lesson recounts how after a healing in the synagogue in Capernaum Jesus and his disciples visit Simon’s and Andrew’s home (v. 29). Parts of the account (up to v. 35) are found in Matthew (8:14-17, 23), but the story is completely present in Luke 4.

In the home visited, Jesus heals Simon’s mother-in-law, and she begins to serve them (vv. 30-31). His willingness to be served by women made him more liberal than many rabbis of the era. That evening many who were sick are brought to Jesus, and he heals them, casting out demons [daimonion] who are forbidden to speak (vv. 32-34). (It is significant that the request for healings came after sundown, after the sabbath had ended. The call for silence is typical of Mark’s account and narration of the messianic secret.) The demand for silence may be an example of Mark’s Jesus safeguarding the messianic secret (see 1:44; 7:36; 8:26). In the morning Jesus retreats for prayer. The disciples find him, indicating that people are looking for him (vv. 35-37). (According to Mark’s version, those looking for Jesus or looking for ways to do things often have hostile intentions [8:11-12; 14:1, 11, 55].) They misunderstand the nature of his ministry. Jesus responds by indicating that it is time to move on to other towns. They journey throughout Galilee proclaiming his message in synagogues and casting out demons (vv. 38-39).

Application: The account offers preachers occasions to proclaim and advocate a vision of the Christian life informed by the future, which is in God’s hands (Realized Eschatology), or to preach on God’s hidden ways that come as a surprise in the midst of apparent silence.

Isaiah 40:21-31

God is acclaimed in this text as not only the Creator of all of the splendor of the universe, but also as the one who watches over and actually mini-manages everything, without ever growing weary or lacking in understanding. Although even young men and women become tired and weak during strenuous activity, all persons, whether young or old, who trust in the Lord God will rise up and soar with wings like the wings of eagles.

Psalm 147:1-11, 20c

God is acclaimed in this psalm with words that have many similarities to the Isaiah 40:21-31 text. These words of praise must be read with much joy and enthusiasm. A perfunctory responsive reading will not suffice. Preparation in advance with lay readers, choirs, and worship committee members is always necessary, but especially when the lections are as joyful as these. The time and effort of preparation will be well spent! The use of lectionary aids such as this by pastors, members of worship committees, lectors, organists, music directors, and choirs can improve the quality of the readings greatly, with reasonable expenditures of time and effort and without embarrassment to any reader.

Mark 1:29-39

Basically, what is attributed to the Lord God in Psalm 147 is attributed to Jesus in Mark 1:29-39. For the members of the Markan community, Jesus heals, casts out demons, and provides hope. Jesus, in turn, is to be praised and served, just as it is said in Isaiah 40 and in Psalm 147 about the Lord God. We will certainly want to share this in our message this coming Sunday within the setting of the congregation at worship, as well as in private counseling situations.

Nevertheless, as the Mark 1:29-39 text indicates, none of us can keep Jesus to ourselves. He withdraws from us to a lonely place. He moves on to other people to serve them also.

1 Corinthians 9:16-23

It was obviously of great importance for the Apostle Paul in his relationships with the followers of Jesus at Corinth not to receive any financial assistance from them during his ministry among them. We know from the letter that he sent to the Philippians later in his life that he did accept assistance from the Philippians for a different reason and in a different situation. Apparently Paul refused assistance from the Corinthians in order that he would have the maximum freedom and flexibility in his difficult ministry among them. He wanted to be able to say what he believed that God was calling him to say and to offer the gospel and himself to many types of persons and in many different ways, without being financially dependent on them.

What are the implications of this for us? What do these texts say to us about our mission? How can we attain the maximum freedom and flexibility in our mission within a changing, merging, and emerging Church?

Not only should we continue to be concerned about our priorities and about our mission. We should also clarify and communicate carefully — as in our reaction to the texts of the previous Sunday — that only God is the absolute authority for us. We are actually called and “hired” by God before we are called and hired by the Church or by a congregation or agency of the Church. We work for God. We work for God among a particular group of people in a particular place at a particular time. When we remember this, we will have the courage and the maximum freedom and flexibility as inspired individuals, with appropriate humility and without arrogance, to be of service in many different ways to many different people, as Paul provided the example for us. We must exercise within the emerging Church of our time the freedom and flexibility that Paul described in 1 Corinthians 9:16-23.