Jan 22, 2017: 3rd Sunday in Ordinary Time (A)

the-people-who-walked-in-darkness-have-seen-a-great-light

1st Reading – Isaiah 8:23 – 9:3

First the Lord degraded the land of Zebulun and the land of Naphtali;
but in the end he has glorified the seaward road,
the land west of the Jordan, the District of the Gentiles.
Anguish has taken wing, dispelled is darkness:
for there is no gloom where but now there was distress.
The people who walked in darkness have seen a great light;
upon those who dwelt in the land of gloom a light has shone.
You have brought them abundant joy and great rejoicing,
as they rejoice before you as at the harvest,
as people make merry when dividing spoils.
For the yoke that burdened them, the pole on their shoulder,
and the rod of their taskmaster you have smashed, as on the day of Midian.

This reading is another prophecy concerning the messianic days, given by Isaiah in the eighth century B.C. It describes the new era of liberty and joy which the future Messiah will usher in.

First the Lord degraded the land of Zebulun and the land of Naphtali;

Zebulun and Naphtali were two of Jacob’s twelve sons, after whom the twelve tribes of Israel were named.  The territory of these two tribes was the first to be devastated (733-32 B.C.) at the time of the Assyrian invasion.

but in the end he has glorified the seaward road, the land West of the Jordan, the District of the Gentiles.

Isaiah is prophesying that God will eventually restore the ravaged lands to their former glory. Our gospel reading for today sees in Jesus’ Galilean proclamation of the kingdom of God the fulfillment of this prophecy.

Anguish has taken wing, dispelled is darkness; for there is no gloom where but now there was distress. The people who walked in darkness have seen a great light; Upon those who dwelt in the land of gloom a light has shone.

The Assyrian ruler at the time of the invasion, Tiglath Pileser III, deported the local Jewish populations and dispersed them throughout his expanding empire.  Isaiah may have been referring to these exiles as “walking in darkness,” amidst the terrible shadow that the Assyrians cast over the land and the people.

You have brought them abundant joy and great rejoicing, as they rejoice before you as at the harvest, as men make merry when dividing spoils.

God opens up a new future for the humble where gloom had previously existed. This new joy finds expression in the metaphors of harvest and of victory.

For the yoke that burdened them, the pole on their shoulder, and the rod of their taskmaster you have smashed,

The yoke, pole and rod are symbols of Assyrian oppression. The captives’ condition is compared to that of harnessed farm animals, a fairly common image of enslavement. In 10:27 and 14:25, Isaiah compares the liberation of Israel from Assyrian captivity to the breaking of a yoke and the lifting of a burden.

as on the day of Midian.

This recalls the repression the Israelites endured from the Midianites (Judges 6:2-6), until God chose to raise up Gideon, who would miraculously defeat them (Judges 7:15-25).

2nd Reading – 1 Corinthians 1:10-13, 17

I urge you, brothers, in the name of our Lord Jesus Christ,
that all of you agree in what you say,
and that there be no divisions among you,
but that you be united in the same mind and in the same purpose.
For it has been reported to me about you, my brothers and sisters,
by Chloe’s people, that there are rivalries among you.
I mean that each of you is saying,
“I belong to Paul,” or “I belong to Apollos,”
or “I belong to Cephas,” or “I belong to Christ.”
Is Christ divided? Was Paul crucified for you?
Or were you baptized in the name of Paul?
For Christ did not send me to baptize but to preach the gospel,
and not with the wisdom of human eloquence,
so that the cross of Christ might not be emptied of its meaning.

Paul established the Christian community at Corinth during his second missionary journey.  He preached the gospel there for a year and a half (50-52 AD), aided by Silas and Timothy. After he left, the city had a series of apostolic visitors, including the eloquent Apollos, an Alexandrian Jewish Christian and a brilliant preacher (Acts 18:24-28).  He made many additional converts and confirmed the Corinthians in their faith.  It is possible that around this time Peter also paid a short visit to Corinth.  Up to that point, the Corinthian church was at peace and there was no sign of any doctrinal difficulties.

Unfortunately, the Corinthians were tempted to try to lord their faith over others, and the natural differences within the group degenerated into open factionalism.  They began to fight each other jealously. Saint Paul was in Ephesus when he received word about the situation in Corinth.  This letter, written shortly before Easter 57 AD, is his response.

I urge you, brothers, in the name of our Lord Jesus Christ,

This appeal for unity is based on the Christian profession of faith.

that all of you agree in what you say,

“Agree in what you say” is a common Greek expression which does not refer to agreement in words only, but means “to be in perfect agreement.”

and that there be no divisions among you, but that you be united in the same mind and in the same purpose.

Being “united” suggests a mutual adaptation, a readiness to give in to one another in the interests of harmony. He’s asserting that disunity among Christians is a disgraceful disruption of the expected Christian koinonia, or special kind of loving community (see Acts 2:42-47), and thus a denial of the whole reality of God’s saving work in Christ.

For it has been reported to me about you, my brothers, by Chloe’s people,

Chloe is not further identified in the text of his letter, but she seems to have been head of a household in Corinth.  Some of her servants probably visited Paul and described the situation to him.

that there are rivalries among you.

The scene presented here is in contrast to the assumption by some that there was a “golden age” of the Church which later broke down.  The presence of factions in the Church right from the start reminds us that the perfect state of koinonia is something that Christians must always work towards.

I mean that each of you is saying, “I belong to Paul,” or “I belong to Apollos,”

The activities of Paul and Apollos in Corinth are outlined in Acts 18.

or “I belong to Kephas,”

Kephas is a Greek transliteration of the Aramaic Kepha which means “Rock.” He is referring to Peter (Matthew 16:18), who may have passed through Corinth and baptized some members of the community.

or “I belong to Christ.”

The reference to Christ may be intended sarcastically here.  If this group existed, they probably constituted a small number who self-righteously proclaimed themselves best.  Their fault would not consist in their saying that they belonged to Christ, but in their implying that Christ belonged to them alone.  (Such people still exist!)

Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?

“Whenever Paul uses rhetorical questions, as he does here, he implies that the whole argument is absurd.” [Saint John Chrysostom (A.D. 392), Homilies on the First Epistle to the Corinthians 3,5]

For Christ did not send me to baptize but to preach the gospel,

The reference to baptism and the contrast with preaching the gospel suggests that some Corinthians were paying special allegiance to the individuals who initiated them into the community.  Paul’s point here is that factions founded on attachment to ministers of Christ involve a dogmatic absurdity, which he indicates with a biting sarcasm. There is only one Savior, Christ, who died on the cross, into whom men are incorporated by baptism, no matter who administers it.

and not with the wisdom of human eloquence, so that the cross of Christ might not be emptied of its meaning.

Adherence to individual leaders based on their rhetorical style and persuasiveness (human eloquence) is in conflict with the gospel and the cross.

Gospel – Matthew 4:12-23

When Jesus heard that John had been arrested,
he withdrew to Galilee.
He left Nazareth and went to live in Capernaum by the sea,
in the region of Zebulun and Naphtali,
that what had been said through Isaiah the prophet
might be fulfilled:

Land of Zebulun and land of Naphtali,
the way to the sea, beyond the Jordan,
Galilee of the Gentiles,
the people who sit in darkness have seen a great light,
on those dwelling in a land overshadowed by death
light has arisen.

From that time on, Jesus began to preach and say,
“Repent, for the kingdom of heaven is at hand.”

As he was walking by the Sea of Galilee, he saw two brothers,
Simon who is called Peter, and his brother Andrew,
casting a net into the sea; they were fishermen.
He said to them,
“Come after me, and I will make you fishers of men.”
At once they left their nets and followed him.
He walked along from there and saw two other brothers,
James, the son of Zebedee, and his brother John.
They were in a boat, with their father Zebedee, mending their nets.
He called them, and immediately they left their boat and their father
and followed him.
He went around all of Galilee,
teaching in their synagogues, proclaiming the gospel of the kingdom,
and curing every disease and illness among the people.

Cycle A of the lectionary is known as The Year of Matthew, because the gospel readings during Ordinary Time are taken from Matthew.

Matthew was a tax collector, seemingly well-to-do and popular among the people of Capernaum, where, St. Luke tells us, he had many friends (Luke 5:29).  This was significant given the generally low opinion Jews had of tax collectors in general; they regarded them as extortionists and collaborators with the Roman regime.

According to the Church Fathers, the Gospel of St. Matthew was written in Palestine, almost certainly in Aramaic, and was addressed mainly to Jews living in that region.  It is thought that it was first written around the year 50, but that this version disappeared soon after the destruction of Jerusalem in the year 70.  Immediately after this a Greek translation of Matthew — the one we now possess — began to be used; this is regarded by the Church as canonical, authentic, and substantially the same as the original Aramaic.

In the interval between last week’s and this week’s reading, Jesus has spent 40 days in the desert, at the end of which he is tempted by the Devil (that excerpt, Matthew 4:1-11, will be the gospel reading on the First Sunday of Lent). Overcoming those temptations, he begins his public ministry.

When Jesus heard that John had been arrested, he withdrew to Galilee.

John’s imprisonment by Herod Antipas signaled both the end of John’s ministry and the beginning of Jesus’ ministry.  The complete account of the imprisonment of John the Baptist is given in Matthew 14:1-12.

At first glance, Galilee seems like an unlikely place to launch a ministry. It had a reputation among devout Jews as one of the most crass and pagan areas of Palestine.

But in fact, Galilee was a perfect place to begin.  It was far enough away from the control of the leading party in Jerusalem, and because international trade routes to Damascus and Syria, Phoenicia, and Egypt passed through the area, in a sense, it was at the crossroads of the world.  It was densely populated with people who were open to new ideas — highly suitable for an unprecedented teacher with a novel message.  And starting in pagan Gentile territory also emphasized — without the apostles’ knowing it — the inclusive nature of Jesus’ call.

He left Nazareth and went to live in Capernaum by the sea, in the region of Zebulun and Naphtali that what had been said through Isaiah the prophet might be fulfilled:

Each of the four gospels were written by different authors, for particular audiences, with their own unique emphases. In his gospel, Matthew set out to show his Jewish audience that Jesus of Nazareth was the Messiah foretold by the prophets, the Son of God — which is why his gospel has been called “the gospel of the fulfillment.”  It stresses all the prophecies of the Old Testament which announce the coming of the Messiah: he is of the house of David (1:6), he is born of Mary, a virgin (1:22-23), and now, in the fullness of time, he makes his appearance, “proclaiming the gospel of the kingdom” and fulfilling Isaiah’s promise of liberation.

“Land of Zebulun and land of Naphtali, the way to the sea, beyond the Jordan, Galilee of the Gentiles, the people who sit in darkness have seen a great light, on those dwelling in a land overshadowed by death light has arisen.”

Matthew quotes Isaiah, the same verses from our first reading.

Because Nazareth, the town of Jesus’ childhood, is in Zebulun, and his current residence, Capernaum, is in Naphtali, Matthew sees Isaiah’s prophecy of the light rising upon Zebulun and Naphtali as now being fulfilled. The first to be destroyed are the first to be restored by Jesus’ message.

From that time on, Jesus began to preach and say, “Repent, for the kingdom of heaven is at hand.”

Jesus officially begins his ministry.

Although he preached the same message as John the Baptist (Matthew 3:2), he did it in fulfillment of the prophecies rather than in anticipation of a future event.  The message of repentance becomes the central message of Jesus and, along with the resurrection, the basis and object of Christian hope.

As he was walking by the Sea of Galilee, he saw two brothers, Simon who is called Peter, and his brother Andrew, casting a net into the sea;

Jesus immediately calls followers, which is the closest Jesus comes to founding a Church before the crucifixion.

Matthew foreshadows Jesus’ later renaming Simon as Peter (Greek: Petros, Aramaic: Kepha), which doesn’t actually happen in the gospel until 16:18.

they were fishermen.

The Galilean fishing industry was quite prosperous and exported its products.  The sparkling, touristy shoreline of the Lake of Galilee was more like today’s Riviera than a sleepy fishing village in Maine.

He said to them, “Come after me, and I will make you fishers of men.”

“Come after me” is technical language of a teacher to disciples, but Jesus goes beyond the normal pupil/teacher relationship by taking the initiative (followers typically initiated their relationship with rabbis, not the other way around).

To become Jesus’ disciple they must literally “come after” him, walking behind him in his footsteps.

At once they left their nets and followed him.

Jesus expected, and received, prompt obedience from his followers.

The radical nature of their response should not be overlooked.  These men are not poor beggars, they are all gainfully employed in one of the most stable occupations in the area.  They have a lot to lose by following Jesus, yet they drop everything, on the spot, and do precisely that.

He walked along from there and saw two other brothers, James, the son of Zebedee, and his brother John. They were in a boat, with their father Zebedee, mending their nets. He called them, and immediately they left their boat and their father and followed him.

Note that following Jesus can sometimes mean rupturing family ties.  This is an unusual move in a society where kinship ties were very strong and loyalty to one’s father was of paramount importance.  To be a follower of Jesus meant changing your life.

In light of this, it’s important to note that Jesus also opposed neglect of parents in their old age (Matthew 15:4-6).

He went around all of Galilee, teaching in their synagogues, proclaiming the gospel of the kingdom, and curing every disease and illness among the people.

Jesus’ ministry is summarized into three categories: teaching in the synagogues, proclaiming the good news, and healing those suffering from disease and illness.  The latter two were seen as signs of the advent of the age of fulfillment (Isaiah 61:1; 35:5-7).

Connections and Themes

Another call to ministry. We continue the theme of being called to discipleship, which will be an undercurrent throughout Ordinary Time.  We are called to proclaim the gospel, whether that be in public ministry, like that of Isaiah or Paul, or in the circumstances of everyday life.  In doing so, we are not to rely on human eloquence, but on God’s grace, as Paul instructs.

Disciples of Jesus are called to be light in a world of darkness and gloom.  This does not mean that we have all the answers, or even that we know the questions; however, we do have the assurance of God, who is our light and our salvation.

Once again, we are called to lives of servanthood — to smash the yoke that burdens others, and if it cannot be smashed, to help carry the load.

Jesus is the light.  Isaiah describes a messiah that will be a light in the darkness for the people.  Matthew, quoting verbatim the same passage of the prophet Isaiah, presents Jesus as the Light, thus fulfilling Isaiah’s prophecy. He is the light that was promised to dispel the darkness of sin and to free man from the obscurity in which he is enclosed, bringing a joy and happiness that became real in Jesus’ presence.

This dynamic is expressed through Jesus call of the first apostles. He chooses them with an unequivocal call, ‘Follow me.’ Faced with God’s sudden interruption in their lives, the apostles abandon their lives and livelihoods and trust themselves totally to the Lord for a new ‘catch’, a new definitive horizon.

Unity. We must take care that the natural differences among us do not create rivalry and serious divisions.  Leaving behind our entire lives to follow Christ, like the four apostles did in the Gospel reading, is not required of all, but we are called to leave behind certain ways of living, such as pettiness, division, and mean-spirited competition.

We live in a complex, global Church, but our diversity need not be divisive.

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