The prophet's call inevitably contains difficult, even frightening ramifications. Some of the psychological aspects of the divine call are given in Jeremiah's account, which is read today. The prophet was reluctant to accept the call (Jer 1:6), largely due to the opposition, which he knew he must face. Yet the prophetic psychology knows of no way to escape the call to serve.
Jesus’ mission was similar to that of Jeremiah. Today’s account of the initial negative reaction from his own townspeople is but a prelude to continued antagonism and opposition from his contemporaries that will ultimately culminate in his death. Jesus' repeated attempts to bring hope to his own people were smashed on the rocks of deafness and hostility.
The picture presented is not a bright one. But history has repeated it over and over again. The thirteenth chapter of 1 Corinthians, heard again today, has unfortunately never become a lived reality in many human hearts.
Jeremiah’s call to be the Lord's prophet in the final decades before Jerusalem's fall is presented as preceding his birth (v5). In fact, it is pre-dated his conception. Yahweh models the child (Heb: yasar), as does the potter. The child is also set aside (Heb: Qadash) for the Lord (also translated as "dedicated") and given a mission, which is universal, and not destined solely to Israel (v5). This note of universalism is undoubtedly a later reflection on the whole of the prophet's ministry.
But the task is not to be an easy one. The girding of the loins points to a posture of readiness to communicate Yahweh’s message (vl7 Job 38:3; 40:7). The strongly negative reaction he will eventually evoke is supportable because of the exceptional inner strength he is to receive. The description is of a "fortified city, iron pillar, and brass wall" (vl8). His opponents are not limited to the masses but include royal and religious officials as well. The prophet is promised ultimate vindication, but it is not difficult to understand his initial reluctance (v6).
The passage is an accurate and later reflection on the prophet’s career. It bears a number of distinctive features. Among the prophets, only Jeremiah speaks of a pre-natal destiny. He alone articulates the internal struggle in accepting the task and the inevitable personal disintegration that would have occurred without Yahweh's sustaining hand. Jeremiah will give fuller expression to those sentiments in his confessions (c. 12; 15:10-21; 20:7-18).
The words of the psalm could well be those of Jeremiah, Jesus, or any prophet. Its category is that of an individual lament. It is voiced in the face of serious opposition (vv4, 10-11), wherein confidence in Yahweh is the only bulwark of support. It is the prophet who proclaims God's justice (vl5); there is Jeremiah-shared reference to a pre-natal calling (v6). Discouragement and confidence are the warp and woof of a prophet’s life.
The thirteenth chapter of 1 Corinthians is probably Paul’s best known and best loved chapter. It is his ode to charity. It has a literary and lyric quality all its own. The chapter is read today in its entirety.
The section comes in the center of Paul's discussion of the spiritual gifts (cc. 12-14). Some commentators argue that it is an independent Pauline composition inserted here because of its bearing on the discussion; others feel that it is well knit, connected with other portions of the letter, and therefore an integral part of the epistle. The latter position seems preferable, but the discussion is of mostly academic interest.
There are three major sections of the chapter, all centering on love as the greatest of the gifts. The first major section (vv1-3) compares love with the other gifts, elsewhere discussed in the epistle, and comes down strongly on the superiority of love. A gradual gradation is present, proceeding upward and starting with the lesser gifts (tongues and prophecy) through the more insightful (understanding of mysteries, faith) to the special gifts of benevolence or self-sacrifice. All are valueless unless informed by love.
In the Second section (vv4 - 7), Paul describes aspects of love’s working in the form of personification. As the positive side is presented there are numerous oblique references to the negative situation in the Corinthian church: the over-bearing patient (8:1 -13), the jealous and competitive (1:10 – 17), the inconsiderate and rude (11:17 - 22), those flouting doing (5:1-6). Charity operates in just the opposite fashion; it touches one’s neighbor with consideration and gentleness.
The final section (vv8 - 13) looks to the permanent and lasting quality of love as opposed to the transient character other gifts. Faith, hope, and love remain permanent, while other gifts of seeming importance in the "now" will vanish in the “then” of full maturity (vv9 - 10). There will be no need of prophecy or faulty knowledge when God is known directly. Fuller knowledge, indescribable in itself, will be akin to that of Moses (Ex 33:11; Num 12:8) and will be concurrent with God's singular knowledge of us (vl2; 1 Cor 8:3; Gal 4:9). The three theological virtues surpass all others and are inseparable in the present. But they too are prioritized; faith and hope fade in ultimate union with God. Love will endure even then.
The gospel reading is of a piece with last Sunday's reading (Lk 4:14-21). In preaching or teaching, some reference should be made to Jesus' antecedent discourse.
At Christ’s claim that the Isaian passage is fulfilled in the eschatological "today," he draws a bewildered and seemingly less than positive response (v21). The best understanding of the difficult v22 is that the favorable comment (22a) is somewhat altered by the fact that he is a local young man (v22b) uttering “words of charity" (Gr: logoi tes chariots). The expression may be identified with the salvific word of God (Acts 14:3) that builds up and gives inheritance to the saints- (Acts 20:32). Jesus is, then, speaking as a prophet and this is disconcerting to his hearers.
Christ immediately challenges his hearers and builds on their observation that he is of local origin. As he illustrates from the biblical past, such is sufficient ground for non-acceptance of a prophet (v24). The reference to the Capernaum ministry is interesting (v23). Luke is evidently aware of the earlier work of Jesus (Mk 1 - 2) but relocates it in the interests of giving initial prominence to the Nazareth discourse. Jesus alludes implicitly to the people's idle curiosity in the "wonder worker" (v23).
The biblical precedents for non-acceptance are drawn from the Elijah (1 Kgs 17) and Elisha (2 Kgs 5) narratives, in which stories the persons singled out to be the recipients of God's favor are non-Israelites. This notion of universalism and non-exclusion carries forward and applies the prophetic oracle with which Jesus opened his Nazareth discourse (Is 61:1 – 2; Lk 4:18f).
The anger of the people builds on their earlier mixed reaction (v22). It is caused by Christ's prophetic stance in challenging his townspeople, as well as indicating that God's favor is now extended to all people. Their attempts to thwart God’s plan by blocking Jesus' "way" (c. 4) are futile as Jesus' escape previews his later victory over death.
This entire narrative is replete with Lukan themes—universalism, the poor of God, the "word of grace," the prophetic stance, the reaction of the listeners, the Easter allusion. It is best read in the light of the whole ministry of Jesus and its outcome. This account of Jesus' beginning is refracted through the prism of a later Easter faith.
Today we are reminded that prophecy produces various reactions, many of them painful. To speak the truth in love is often a difficult task. Jeremiah did it to the point of being exasperated with God. “You have seduced me” (Jer 20:7). Jesus, on an unwavering course, met a continuous wave of opposition even though his word and word and mission centered on love. He was eventually brought to death.
The truth hurts. But the truth given and received with love and caring, as Paul teaches, is the bedrock foundation of the Christian community.
Homiletics and Catechetical Helps
1.
Reaction of today's
society to God's word: anger or indifference?
2.
The challenge of the
word: racism, sexism, minorities
3.
Today’s prophets:
honored or rejected?
4.
The three theological
virtues.
5. Charity as the prime virtue.
6. Love as the form of all the virtues.
7.
Absence of love-the
heart of sin.