Year C January 31

4th Sunday after the Epiphany

Luke 4:21-30.

"I tell you the truth," he continued, "no prophet is accepted in his hometown. I assure you that there were many widows in Israel in Elijah's time, when the sky was shut for three and a half years and there was a severe famine throughout the land. Yet Elijah was not sent to any of them, but to a widow in Zarephath in the region of Sidon. And there were many in Israel with leprosy in the time of Elisha the prophet, yet not one of them was cleansed--only Naaman the Syrian." All the people in the synagogue were furious when they heard this. (4:24-28)

Context:
Praise came from the lips of the crowd gathered at the synagogue. Jesus' words has been welcomed as the carpenter's son returned to his home village and opened the scriptures on the Sabbath. He was welcomed back, but as they moved past their initial impressions of his speech they considered what he said, and it did not sit comfortably with them - in fact they were greatly offended.
"Today this scripture has been fulfilled in your hearing" is a veiled Messianic claim. "No prophet is accepted in his home town" and "There were many lepers in Elijah day, but only Naaman (the Syrian) was cured" are pointing to the failure of Nazareth and Israel to recognise Jesus as prophet - and possibly as Messiah. At the beginning of his ministry in Israel Jesus is foreshadowing the 'failure' of that ministry, and his rejection.

Comment:
Jesus' return to Nazareth has parallels in Mark (6:1-6) and Matthew (13:53-58). Luke's account includes more detail, including the "mission statement" of 4:18-19 and recognition of the depth of the opposition Jesus' faced. This additional information points to another source for Luke, and the placement of the incident reflects programmatic or thematic considerations. For Luke this incident is of major significance. It is not just the rejection of Jesus in his home town, but points to the rejection of Jesus by his own people and extension of his ministry to Gentiles. Jesus has been sent or 'anointed' to bring good news, not only to the Jews, but also to those beyond its borders.
Nolland suggests that these verses indicate that "unbelief has created a situation where possibilities are not realized and benefits do not flow" (Nolland, WBC, 201) rather than emphasising Jesus rejection.

In the parallel accounts the unbelief of the people somehow limits Jesus a few deeds of power in Nazareth. If faith is a key element in miracles this is not surprising. It should not be understood that God is limited by our unbelief, for God is able to act without our consent. Yet there is an element of welcome and respect that is lacking in the people, and Jesus respects their choice. The Nazarenes are the poorer as a result.

While the unresponsiveness of the people is noted in Matthew and Mark, the account in Luke includes a much more vigorous and determined opposition. What Jesus said was seen as being 'highly provocative" and the picture presented in not Jesus being launched to his death off a high cliff but is indicative of an angry mob preparing to stone Jesus. It follows the pattern of casting the victim down from an elevated position, from which his opponents could throw or drop the stones. Just how Jesus is delivered her is not stated. Again Nolland notes that it is reflective of John's view that "his hour has not yet come".(201)

The reaction seems to be "over the top" to modern readers. It is difficult for us to comprehend. Those who have been brought up in a Christian tradition, or a democratic country value freedom of speech, and rarely become violent when alternate view or divergent opinions are expressed. In other parts of the world such a reaction is not unknown. When deeply help beliefs and views are challenged it is considered disrespectful to the elders and leaders, and is likely to result in the offender being ostracized, excluded or even persecuted.

Those who stand in the line of Christ must be prepared for their message, however graciously expressed, to be rejected and for opposition to result. Changing the world is not easy. When peoples world views are challenged and their practices are questioned we must not be surprised by their reactions. If they agree with what we say there will be acceptance or even praise, but when the message challenges or offends expect a reaction.

While we should not go out of our way to provoke a reaction, perhaps we have become accepting of the status quo and desirous of peoples praise to the detriment of the gospel.


Other Readings:

Jer 1:4-10;
Ps 71:1-6;
1 Cor 13:1-13.

Advent Readings Year C

Advent I Nov 29

Jeremiah 33:14-16; Psalm 25:1-10; 1 Thess 3:9-13; Luke 21:25-36.

Advent II World Aids Day Dec 6

Malachi 3:1-4; Luke 1:68-79; Philippians 1:3-11; Luke 3:1-6.

Advent III Dec 13

Zephaniah 3:14-20; Isaiah 12:2-6; Phil 4:4-7; Luke 3:7-18.

Advent IV Dec 20

Micah 5:2-5a; Luke 1:46-55 or Psalm 80:1-7; Hebrews 10:5-10; Luke 1:39-45 (46-55).

Christmas Eve/Christmas Day Dec 24/25

Isaiah 9:2-7; Psalm 96; Titus 2:11-14; Luke 2:1-14 (15-20).

1st Sunday after Christmas Dec 27

1 Sam 2:18-20, 26; Psalm 148; Colossians 3:12-17; Luke 2:41-52.

Other resources:
The Gospel of Luke

Year C and the Gospel of Luke

The beginning or Advent marks the start of a new year of Lectionary readings.

Readings for Year C find much of their focus in the Gospel of Luke. Traditionally this gospel is understood to have been written by a man trained as a doctor. It sounds good to give additional status to the author of the document, but neither the terminology of the Gospel or Acts gives great weight to this accreditation. What is clear from the two books is that Luke set out to write 'an orderly account' of the life of Jesus, and of all that happened after his crucifixion and ascension.

To write his story of Jesus Luke had at his disposal some sources. The Gospel of Mark had already been written. A close word association in some texts points to Mark as one source. When the texts of Luke and Matthew are compared there are many passages that are almost identical, and scholars identify common wording and phrasing as pointing to a common source for both these gospels. It is referred to as 'Q', an abbreviation of 'Quelle', the German word for source, because they are yet to find the particular document. Luke took this material, combined it with what he had gleaned from other sources and wrote his gospel.

Luke wrote for a purpose, and his writing is addressed to a person - Theophilus.
Theophilus was a name used in that era, and many have sought to identify this person. But Theophilus can also be more than a person. The name means God lover, or lover of God. Luke's Gospel is to be read by all who love God.

Why bother to write another gospel if the stories in circulation and someone has already written many of them down? Luke writes for his audience and for his purposes. All that he had heard and learned of Jesus was not made clear in the documents already in circulation. There were aspects that needed to be emphasised. His gospel shines light where others did not. This gospel helps us recognise dimensions in Jesus' life and teaching that received little attention from the others. It is these things we must look for if we are to understand what Luke wanted us to know about Jesus

The Gospel of Luke reveals Jesus as the Saviour for all. It is the universal gospel, for Jesus is the Saviour of men and women, saints and sinners, Jews and Gentiles. We are all welcome to sit at table with Jesus.

In this lectionary year we are invited walk with Jesus as he is revealed through the Gospel of Luke. As we do we will get a glimpse of what Luke wanted his people to see, and what God wants to reveal to us.