The Lectionary and Scripture Interpretation for Ordinary Time
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Isaiah 8:23 – 9:3
Isaiah I: shape up or else; exile is coming 1-39
Isaiah II: Book of Consolation, comfort in captivity 40-55 Deutero Isaiah (suffering servant songs)
Isaiah III: going home 56-66 Trito Isaiah; struggle for a new temple and new leadership
These verses are part of a hymn that would be sung on the accession of a new king. Later it was applied to a long-awaited king that might save the Israelites from the Persians and exile in Babylon. Like last week’s reading from the suffering servant songs, this passage was only later applied to the Messiah.
This passage is also read for the Christmas Vigil mass and definitely brings the Advent and Christmas season to mind.
Verse 23 mentions the region of Galilee where the tribes of Zebulun and Naphtali settled. They lay astride a major highway from Israel through Judah and to the north. These were the first people to be attacked from the north. The “Way of the sea” is a route further north.
In historical context, the “darkness” that the people walked in was the conquering Babylonians. They longed for the day when the light would shine and they would be freed from their oppression. Verse 3 uses symbols of a yoke, a pole, and a rod – all cultural symbols of Babylon.
Matthew 4:12-23
During Ordinary Time, I’ll cover the Old Testament and then the Gospel readings as a pair so that we can better see the connections.
You can see that each section has a parallel (i.e. the Narrative section in chapters 1-4 parallels the Narrative section in chapters 26-29, etc). The core of the gospel is chapter 13 which contains Parables of the kingdom.
For today’s Gospel reading, there is a choice for a longer passage or a shorter selection. Remember that the lectionary readings are chosen for proclamation in the assembly. Sometimes verses are left out because they make the passage more difficult to follow when proclaimed. The longer reading in today’s passage adds the calling of the disciples. Depending on what the homilist chooses to focus on, that addition might obscure the impact of the reading. So a preacher might choose to go with the shorter version.
Today’s reading is from the first Narrative section and recounts the beginnings of Jesus’ ministry. Just prior to this reading, Jesus is baptized and then goes out to the desert for a time of testing. He then returns to his home region of Galilee. Verse 13 says he goes to Capernaum which becomes sort of a ministry hub for Jesus in this gospel.
This passage contains many key words for this gospel: repent, kingdom of heaven, call, teach, proclaim, fulfilled and cure. One fruitful way to study the gospel as a whole is to highlight these words as you read the gospel.
In this passage we explore our own call to discipleship: what work is God inviting us to join in? Jesus didn’t ask the disciples to go found a new ministry or start up something new. He simply asked them to join him.
Verses 15 and 16 provide the obvious connection to today’s OT reading, being an almost direct quote from that passage. When reading OT quotes in the NT (New Testament), it always is important to keep in mind that Jewish readers would have heard a snippet and recalled the whole.
Sometimes where the NT quotes the OT, it can be interesting to look at the differences in the quotes. Isaiah references those who walk in darkness. Now they’re sitting in darkness. It’s like they succumbed to it. They dreamed of a liberation from it but when the liberation didn’t seem to happen, they just gave up.
Verse 17 uses the word “repent” which is the Greek word metanoia, from the word meta which means to “change after” and noia from the root word gnosis which means “to know or to think.” Metanoia means to change one’s thinking after something. The word is usually translated “repentance” but it is about far more than being sorry for wrongdoing. It’s about being sorry and changing – a change of heart and a change of direction. It’s about both the feeling and the doing. We don’t really have an English equivalent that expresses the fullness of this Greek word.
Verse 20 says they followed Jesus when he called them. The word translated “followed” means more than just tagging along. It’s the verb form of “disciple.” They became disciples; they followed him by imitating him.
Verse 23 says that Jesus proclaimed the gospel, the good news. Remember – he’s the one who is the Great Light, shining on those dwelling in a land overshadowed by the darkness of death. How does Jesus bring the light? By teaching, proclaiming and healing.
Old Testament / Gospel Connection
How are the Old Testament and Gospel readings connected? Each week I will offer my views on this but I encourage you to first read the passages and look for your own connections!
This week’s gospel contains an almost direct quote from the OT reading. But deeper than that, I think, is the idea of expectations. The ancient Israelites were oppressed and conquered by the enemy. They dreamed of freedom and that came to take concrete shape in the expectation of a Messiah. But throughout his ministry, Jesus has to correct the notion of what a Messiah should be. The Israelites looked for a political ruler. Jesus came as a teacher and healer, mixing with the “wrong” sort of folks.
1 Corinthians 1:10-13, 17
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For this bit of Ordinary Time, we’ll be in Part I of this letter: Divisions in the Community 1:10-4:21. This particular passage is “Rival Groups in the Community” 1:10-17.
January 18-25 is The Week of Prayer for Christian Unity. It’s no coincidence that it spans the Sunday with this reading. Pope Francis says “Christian unity is not uniformity. Uniformity is the destruction of unity; Christian truth is not monotonous, but “symphonic”; otherwise it would not come from the Holy Spirit.” Unity does not mean we are all alike! The Greek word Paul uses in verse 10 for “united” means to join together, like a symphony, all the pieces playing their parts.
An interesting connection between this reading and Matthew is Paul’s use of the word united. It’s the same Greek word Matthew uses when he says in verse 21 “the disciples were mending their nets.”
In verse 12 Paul uses the labels of the day, akin to our labels such as “traditionalist” or “progressive.” In that culture, disciples often identified with the teacher. Paul argued vehemently against such divisions and labels. We are so accustomed to divisions today that perhaps we’re more surprised by Paul’s reaction than the problem itself. Maybe the problem should trouble us more than it does.
Also in verse 12, Cephas is the Aramaic version of the Greek Petros = Peter.
Verses 14-16 are not in the lectionary but are worth a read for a good laugh. Paul says he didn’t baptize anyone. Oh wait, except Crispus and Gaius fellow. But no one else. Ummmm…. oh yeah, except that Stephanus guy and his household. But … well, ok, I don’t remember who all else I baptized.
Verse 17 could be stated like this: maybe if our human “wisdom” arrives at a neat explanation of the cross, we’ve missed the whole point and it no longer really means anything to us. Having all the human answers does not necessarily lead us to relationship with God.
Questions to ponder
What work might God be inviting you to join?
What does unity look like for you right now? Are there people or groups that you personally can advance Christian unity with?
Is there any darkness and despair that you have progressed from walking in to sitting in? How might you invite Jesus The Light into the situation?
Scripture texts in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, D.C. and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner.
© 2023 Kelly Sollinger