Readings:
Is 6:1-2,3-8
1 Cor 15:1-11
Lk 5:1-11
Theme: God’s Power in Human Weakness
The first and third readings today are accounts of a divine call. Heavily accented by the note of human unworthiness, the account of the mission appears clearly as the work of God and not human inventiveness. The second reading contains one of earliest recorded accounts of the church's kerygmatic proclamation, the good news of salvation.
The year of Isaiah's call was 742 B.C., the year of King Uzziah’s death. The call is situated in a liturgical setting with the description of the theophany going between the earthly and heavenly sanctuaries. It may well have been that Isaiah's presence at a temple liturgy was the occasion of his call. The imagery, therefore, even when speaking of heavenly realities, relies heavily on the temple setting.
The dominant note is one of Yahweh’s transcendence. He is depicted as enthroned with a lengthy royal train (v1). Seraphim (the burning ones) are composite creatures, human and celestial, with six wings, who attend the throne (v2). Their cry extols the holiness of God. Holy (Heb: qadosh): The Hebrew word Qadosh stresses otherness and transcendence, with sinlessness necessarily attached to these attributes. This otherness becomes visible in God’s glory, a reference to his earthly sovereignty, which here extends to all people.
The cultic features of the theophany (praise of Yahweh, smoke, the enthronement) set the prophet's experience in a transcendent atmosphere. His first reaction is one of imminent death because of his unveiled vision of God, something not accessible to humans (v5; Ex 33:20; Jgs 13:22).
The overpowering sense of God's otherness in the theophany only makes the prophet more aware of his human imperfection. Sinfulness is identified with his lips (v5) since his is to be a preaching ministry. His mouth, symbolizing his whole person, is purified, thus enabling him to exercise his prophetic role (v7).
Yahweh’s desire to send an emissary "for us" (v8) undoubtedly refers to members of his heavenly council. Once purification takes place, Isaiah’s response is one of positive, even enthusiastic acceptance (v8), contrasting sharply with that of the reluctant Jeremiah (Jer 1:16).
Of special note in the narrative is the chasm between God’s holiness and human sinfulness. It is Yahweh who bridges this gap and outfits the prophet with the moral integrity needed for his ministry.
In this hymn of thanks, the psalmist's confidence in Yahweh emerges as a dominant note. Reference is made to the benefit received (v3) but its nature is unrevealed. It is Yahweh’s kindness and truth, both terms related to his covenant fidelity that underlie his gracious response. God's goodness to the psalmist reflects on the creator himself since his existence (name) and covenant engagement (promise) are verified by his beneficent action (v2). Universalism appears in the chorus of voices (vv 4-5).
The psalm is a response to God's forgiveness, so dominant in today’s readings. The sinfulness that separates people from God is overcome by a humble and open spirit (vv3, 7), evidenced in the lives of Isaiah and Peter.
As he begins the section of his epistle dealing with resurrection, Paul cites the kerygma of the earliest stages of the church. It is the gospel of God, which he himself had received from others (v3). The importance of this statement of belief lies in its antiquity and its quintessential presentation of the apostolic preaching.
This gospel, which Paul proclaims has been both received and owned ("to stand firm") by the Corinthians. It is this accepted kerygma-not their own works—which is saving them, but it must be retained in its purity and integrity (vv1f).
The heart of the church's earliest proclamation centered on the death and resurrection of Jesus in the interest of human salvation (vv3 - 5). His death is sealed and assured by his burial (v4), and his resurrection, by eyewitnesses (vv5 - 8). That Christ died “according to the scriptures" (v3) is problematic. A direct allusion may well be to Isaiah 53:5 (cf Acts 8:26 - 35), with the resurrection then pointing to Isaiah 53:11 - 14. Account has to be taken as well of late Judaism's understanding of scriptural data and its adaptability for apologetic purposes in the early church.
The listing of Christ’s post-Easter apparitions mentions first Peter; then the twelve; a large number of believers; James, "the Lord's brother" and not one of the twelve (Gal 1:19); other apostles; then Paul himself. A distinction is made between the twelve (v5) and other apostles (v7). For Paul, apostleship hinged on commission from the risen Christ (vv8 - 11; 1 Cor 9:1). The twelve had the added component of having been with Jesus during his public ministry (Acts l: 21f). Thus, while the twelve were all apostles, not all the apostles were among the twelve, as in the case of Paul himself.
The apostle speaks of himself as an abortion (v8), one whose antipathy for the church and whose unusual calling (Acts 9:1 –9) put him well beyond the pale of normal spiritual gestation (vv9)-10). But God's favor (as always in Paul) is the only explanation for what he has become, and to God alone is credit due. He is only grateful that God's grace in him has not been dulled by any lack of response (vv8 - 9).
In Luke, Simon becomes the story's centerpiece; the other disciples, are almost an afterthought. Luke will continue to emphasize Peter's leadership (Lk 23:3ff; 24:34). The account of the disciples’ lack of success during the night and the reversal of their fortune at Jesus' direction is found in none of the other vacation narratives (vv4 - 7). Its counterpart is found in the tradition underlying John 21:1 - 11. Although this latter account is fuller and contains other data, the Lukan story is very evidently dependent upon it (cf vv6, 8, 11). Luke's reference to the future of the disciples as "fishers of men" is paralleled in John by the commission of Peter as shepherd (Jn 21:15 – 19).
Why does Luke combine the two traditions of the call and the catch of fish? His post-Easter telescoping allows him to bring together both the call and the promise of its eventual fruitfulness. From a psychological point of view, the experience of the catch explains the willingness of the three to follow Jesus immediately. In addition, Luke-Acts highlights Peter's leadership roll and is interested in doing so at an early point.
If the account of the miraculous catch had originally a post-resurrection setting, Peter's sinfulness (v8) has by that time become painfully apparent (Lk 22:54 - 62). Like Isaiah, Peter openly recognizes his sinful nature and the breach that distances him from Jesus.
Jesus overcomes this obstacle in his response "Fear not," followed by the mandate to fulfill the apostolic ministry in bringing people to God's reign (v10). The fishing imagery lends itself ideally to the mission. The objective is "to bait" people with God’s word and bring them to God's sovereign reign, or, in post-Easter times, to the church. Like the life of a fisherman, the mission will be arduous and painful but made effective by the Lord himself.
The disciples abandon their livelihood and way of life to follow Jesus.
There is considerable commonality in today's
liturgy of the word. In the case of Isaiah, Peter, and Paul, the evidence of
human inadequacy and sinfulness is clear. This is our human lot and we should
no more deny it than flaunt it. But it can be the fertile soil of God's power.
God makes great out of nothing. Or "he who is mighty has done great
things for me" (Lk 1:49). It is the repeated tale of New Testament
personalities and much of Christian history. One thinks of founders and foundresses
of religious institutes, missionaries, and sainted laity. Rather than be
discouraged about our "messed up lives,” we would do well to turn them
over to the Lord, open our hearts, and ask the Lord to lead.
Homiletics and Catechetical
Helps
1. Fishing today—priests, religious, laity.
2. Meaning of "the word": for Jesus and for the early church.
3. Sin as an occasion of grace.
4. The kerygma: the essential message.
5. Power of God-where is it felt in our lives?
6. Explaining kerygma and didache,
7. Defining an apostle.