Lectionary Notes from All Saints’ Day, November 1 Year C Through January 26 Year A
All Saints’ Day, Year C, November 1
Daniel 7:1–3, 15–18
The text from the Book of Daniel was chosen no doubt due to the apocalyptic promise that God’s holy ones (saints) would receive and possess the kingdom forever. Presumably, the holy ones spoken of in this passage had been harmed or killed by the four beasts.
Psalm 149
This is a psalm of praise to the Lord who created Israel. The Israelites are to praise God for giving victory to the humble (through the use of the Israelites as violent executors of vengeance). This violent victory is glory for God’s saints.
Ephesians 1:11–23
This passage clearly focuses on the hope of the saints, who have inherited redemption.
Luke 6:20–31
The Lectionary has selected Luke’s edition of the Beatitudes for All Saints’. In addition to the blessings are the woes. The woes match up with the blessings, with harsh reversals of fortune for those experiencing pleasurable circumstances in this age.
Proper 26, Year C, November 3, 2013
Habakkuk 1:1–4; 2:1–4
Habakkuk begins to lose hope at his circumstances—surrounded by violence and wrongdoing, but receiving no help from God. God promises that the vision of the future, a vision of justice and equity, will come. Though it seems to be delayed, it will arrive on time. God reminds Habakkuk that the righteous live by faith.
Psalm 119:137–144
This is a lovely section of Psalm 119, an acrostic Psalm primarily dealing with the value of God’s law. In this section, each line begins with the letter Tsade. Each line also includes at least one reference to God’s commands. Note the words used: judgments, decrees, words, promise, precepts, law, and commandments.
Isaiah 1:10–18
The people of Judah and Jerusalem had become rebellious and saw disaster as a result. Some had been spared, leading them to believe that God had withheld the worst of God’s anger, total annihilation as in Sodom and Gomorrah (see Isaiah 1:9). The Prophet takes this as an opportunity to compare the survivors to those in Sodom and Gomorrah, and promise them that God despises their empty sacrifices. God seeks full repentance and amendment of life, a return to justice and the lifting up of those who are vulnerable.
Psalm 32:1–7
This Psalm holds repentance as key point in the wholeness of life. The Psalmist is withering away while trying to hold in his prayers. Finally, he confesses his iniquity and all is made well.
2 Thessalonians 1:1–4, 11–12
The beginning of the second letter of Paul to the Thessalonians, these words are meant to bring encouragement to a people who are suffering. Paul offers prayers that God strengthen the faith of the Thessalonians as they wait for the final acts of redemption.
Luke 19:1–10
Zaccheus encounters Jesus, and is transformed. His transformation includes the willingness to let go of any embarrassment that might have accompanied a grown man, short of stature, climbing a tree to see Jesus; and, letting go of significant wealth in giving to the poor and repaying fourfold to those he had wronged. Jesus announces that salvation has come to Zaccheus’ house, and proclaims his mission to seek and save the lost.
One might note that The Lectionary has shifted the tone of the Gospel toward repentance and God’s coming to save. These are Advent themes. Though Advent is weeks away, the RCL reflects older lectionaries. These lectionaries maintained the pattern of readings for an extended Advent even after the Church began to observe a four-week Advent. This commentator does not advocate for a seven-week Advent, but simply points out the shift in theme.
Proper 27, Year C, November 10, 2013
Haggai 1:15b–2:9
The continuous reading of prophets in Track 1 now brings us to Haggai: a post-exilic prophet, writing just before the completion of the Second Temple. Haggai reminds the governor of Judah and the high priest, that God will make good on God’s promise to have a house—and this one greater than the first.
Psalm 145:1–5, 17–21
Another acrostic hymn, Psalm 145 praises God with every letter of the Hebrew alphabet. It is unfortunate that the lectionary redacts such a large portion (presumably for the sake of brevity). Still the Psalm is clear that God is worthy to be praised for all that God is and all that God does.
Psalm 98
This Psalm features a call for all of Creation to praise a victorious God. It is interesting to note that the Psalm begins by alluding to some unknown victory in the recent past, and ends with the vision of God coming to judge and rule in the immediate future.
Job 19:23–27a
This passage is sometimes associated with funerals. It carries with it the hope for life after the destruction of mortal flesh, of resurrection, and of God’s dwelling among God’s people on earth.
Psalm 17:1–9
The Psalmist, like Job, seems quite confident in his righteousness. Still, he asks that God show steadfast love in caring for his life. Particularly touching is the call to guard the Psalmist as the apple of God’s eye—the pupil.
2 Thessalonians 2:1–5, 13–17
Paul seems primarily concerned with the anxiety of the Thessalonians; they are shaken in mind and alarmed. Paul urges the Thessalonians to hold fast in faith and in the traditions passed down to them while waiting for the final acts of redemption. He reminds them that the day of the Lord is not yet at hand, it will not come until there is a rebellion and the “lawless one” is revealed.
Luke 20:27–38
Jesus is questioned by Sadducees in their only appearance in Luke. The Sadducees do not believe in the Resurrection (as opposed to the Pharisees), and presumably they are attempting to “trap” Jesus in a hypothetical question about resurrection and Levirate marriage. It may be helpful to read Jesus’ answer beginning at the end of the passage, rather than follow the narrative. Jesus demonstrates that there is life for the dead, because God is a god of the living. As such, those who are worthy of the Resurrection have no need for Levirate marriages because there is no need to perpetuate the family line or secure family possessions. Jesus seems to imply that the vary premise of the Sadducees’ question is invalid.
Proper 28, Year C, November 17, 2013
Isaiah 65:17–25
Isaiah tells of God’s recreation of the whole universe. In this new Creation, there will no longer be weeping, no more will life be characterized by death, no longer will the work of one be enjoyed as spoils by another. The total peace and wholeness of this new life will be such that even predatory animals will cease their violence.
Isaiah 12
This passage contains what is often called The First Song of Isaiah (12:2–6). This canticle has been used in the Christian West as a prayer during morning prayers for quite some time. In this lectionary context, the canticle supports the overall theme of God’s day of salvation, the Day of the Lord. Again, note the apocalyptic-Advent theme emerging.
Malachi 4:1–2a
Another passage focused on the Day of the Lord—this time from Malachi. This depiction of the Day of the Lord includes judgment upon the arrogant and evildoers and healing for those who revere the name of God.
Psalm 98
See above. The focus is on the reversal of fortunes for the lowly in the completion of God’s plans for justice.
2 Thessalonians 3:6–13
Paul urges the Thessalonians to continue to work. It seems that some had stopped working, thinking that the day of Christ’s return was upon them. This has disrupted the community harmony. One might also infer that the Christian communal sharing was overly burdened by the idleness of some of these members.
Luke 21:5–19
Lest anyone think that the Day of the Lord would be easy for the disciples, Jesus explains that prior to the end times, there would be violence and betrayal for the disciples. Jesus tells them not to prepare a defense in advance nor to worry about even a hair on their heads, but to have faith and endure.
Reign of Christ, Proper 29, Year C, November 24, 2013
Jeremiah 23:1–6
Using a shepherding metaphor, God promises to punish the leaders of the people who have failed to care for them. God will then gather God’s flock from the diaspora and appoint new shepherds. In particular, God is to raise up a righteous branch for David, as he will lead the people as a King.
Luke 1:68–79
The canticle appointed for the day is The Song of Zachariah, one of the great and ancient canticles of the Church. These are the words of Zechariah when he spoke for the first time after being made mute by Gabriel (1:20). Zechariah’s song puts John’s birth in the context of God’s saving plan for God’s people. John is to be the prophet of the Most High, preparing the way of Jesus—the dawn from on high that will break upon us.
Psalm 46
God’s people have no need to fear, for God is with them. God dwells in the midst of the city and tells the people to be still. The reign of God is victorious over all the other powers of the world.
Colossians 1:11–20
This lectionary selection contains the famous Colossian Hymn. This early Christian hymn contains remarkably high Christology. Some have claimed that its roots are in an early baptismal liturgy. In any case, the words are remarkable: Christ is the image of a God who is otherwise invisible. It is through Jesus that all things were made. He is the firstborn of creation, before all things, and all other beings are bound by his existence. Jesus is the firstborn of the dead and the medium through which God has reconciled God’s self to all things.
Luke 23:33–43
Though the other selections from the Lectionary might lead us to an image of Jesus as the All-Powerful king, reigning triumphantly over the enemies of God, this passage reminds us just what sort of king Jesus was. He did not fulfill the hope of a Davidic ruler of a geo-political Israel, sitting on a physical throne in Jerusalem. He did not triumph over the temporal enemies of the Jewish people. He was nailed to a cross and claimed victory over the enemies of humanity: sin and death.
Thanksgiving Day, Year C, November 28, 2013
Deuteronomy 26:1–11
This section of Deuteronomy details the thanksgiving offering at a pilgrimage festival (the festival of weeks). The Israelites come together, remember their past, and give thanks to God through prayer and the sharing of a sacrificial meal. It may be worth noting that included in this offering of substantial food is the requirement that it is shared with the Levites, the orphans, the widows, and the resident aliens.
Psalm 100
Psalm 100 calls for entering the gates of God’s Temple with thanksgiving. Presumably, this recalls an ancient pilgrimage liturgy. The pattern is well established: remember what God has done and who God is, then give thanks.
Philippians 4:4–9
Paul’s exhortation toward rejoicing and giving thanks is powerful. The outcome of a life of thanksgiving and rejoicing is a guarded mind and heart in Christ Jesus. Paul’s instructions stand alone, but are more powerful in their context. Paul is writing to the Philippians who are experiencing the infighting of two factions of the Church in Philippi. The answer for such fighting is to rejoice and give thanks, to follow after that which is excellent and worthy of praise, and to remain steadfast in the traditions of the faith.
John 6:25–35
Jesus turns the attention of the disciples from a temporal (though miraculous) feast to the feast that is eternal. Jesus makes an incredible claim in his “I AM” statement in verse 35. The words, ego eimi, echo the divine name in Exodus 3:14. The claim of being the very bread of life, the new manna for the world, is full of deep meaning. Particularly interesting is the notion that the manna that stopped as the Israelites entered Canaan (Joshua 5:12) would return with the Messiah. In the context of the Thanksgiving liturgy, it is a reminder that all our great feasts only foreshadow the heavenly food that is Jesus . As the old prayer says, this food “contain[s] within itself all sweetness.”
Advent 1, Year A, December 1, 2013
Isaiah 2:1–5
The future hope of Judah and Jerusalem is a peaceful vision of God dwelling among them. Their weapons of violence will be turned into agricultural implements. No one shall learn war anymore.
Psalm 122
Another pilgrimage Psalm, this has its setting in a Temple liturgy for pilgrims.
Romans 13:11–14
Salvation is always drawing nearer, Paul implies. That statement requires action, and so Paul commands a casting off of the works of darkness in favor of the armor of light.
Matthew 24:36–44
We are now entering year A, a year dominated by readings from Matthew. This passage picks up on a theme introduced at the end of The Season After Pentecost—the unknown timing of the coming Day of the Lord. Matthew notes that the surprise of the Day will be like the coming of the great flood. Jesus urges watchfulness and a persistent attitude of waiting in expectation. These are two of the great themes of Advent.
Advent 2, Year A, December 8, 2013
Isaiah 11:1–10
This passage from Isaiah is often known by its Latin reference to the shoot of Jesse—Radix Jesse. This makes up one of the classic Advent Antiphons. The one coming from the stump of Jesse will usher in an age of peace in which violence will no longer be the dominant relationship between predators and prey. There will be no more hurting or destruction, but instead knowledge of God will cover the earth.
Psalm 72:1–7, 18–19
This Psalm beseeches God for blessings upon the king and his lineage. The Psalm prays that the king bring justice to the poor and deliverance to the needy. Additionally, the Psalm prays for the longevity of this righteous king, during whose reign righteousness will flourish.
Romans 15:4–13
Paul instructs the Romans, who are experiencing conflict in their many interpretations of Christian practice, that they should welcome one another as Christ has welcomed them. The welcoming action of Christ is to become a servant so as to confirm the promise of the patriarchs and extend the hope of salvation to the gentiles. It is for this reason the root of Jesse has come.
Matthew 3:1–12
John the Baptist appears in this early section of Matthew, proclaiming repentance and the coming of the kingdom. John warns the Sadducees and Pharisees of the wrath that comes with the advent of the messiah, using imagery borrowed from apocryphal literature. Jesus will come to preach the same call for repentance, but not for the destruction that John seems to envision.
Advent 3, Year A, December 15, 2013
Isaiah 35:1–10
Isaiah details the ministry of God among the people: the eyes of the blind will be opened, the deaf will hear, the lame will leap, the mute will speak, and the whole of creation will be reworked.
Psalm 146:5–10
This Psalm of praise to the Lord recalls the recurring theme of God reversing the fortunes of the lowly and downcast. These are the wonderful works of the Lord.
Luke 1:46b–55
Like Psalm 146, Mary’s song (Magnificat) illustrates God’s work to reverse the fortunes of the downcast. God has looked favorably on one as lowly as Mary, while casting down the rich and powerful. Note that in the Greek text, each line begins with its verb: this song is entirely oriented around the actions of God.
James 5:7–10
The Epistle of James urges an attitude of patient waiting for the return of Christ. Followers are not to allow this period of waiting to be an occasion for infighting.
Matthew 11:2–11
Jesus claims a messianic identity built on fulfilling the works of the promised Messiah (see Isaiah above), and Jesus illuminates the ministry of John the Baptist. John is the prophet preparing the way in the wilderness. Still, Jesus promises that even the least of those who belong to the kingdom are greater even than John the Baptist.
Advent 4, Year A, December 22, 2013
Isaiah 7:10–16
One of the classic Christmas prophecies, the promise of Immanuel—God with us. This passage often draws focus due to the Septuagint translation of “young woman” into parthenos, “virgin” (verse 14). Naturally, that somewhat removes the focus from the hopeful promise that God will deliver God’s people before this child is an adult.
Psalm 80:1–7, 17–19
This Psalm calls to God who is seated upon the Ark of the Covenant and begs for restoration and a vision of the light from God’s very face.
Romans 1:1–7
The opening of Paul’s letter to the Romans lays out the promise of the Gospel. Jesus, the one about whom the prophets spoke, the one descended from David, has delivered grace and apostleship to Jews and Gentiles alike.
Matthew 1:18–25
Matthew’s Gospel reports the fulfillment of the prophecy in Isaiah 7 according to the Greek text (the Septuagint). Mary conceives by the Holy Spirit, and fulfills the promise that Emmanuel, the sign of God with us, will be born of a virgin. Though Mary’s role is highlighted traditionally, preachers might note that this is the rare opportunity to discuss the faithfulness of Joseph in the birth narrative. That occasion does not come about with as much frequency.
Nativity of the Lord, Year A, December 24 & 25, 2013
Christmas I, Year A, (Christmas Eve)
Isaiah 9:2–7
This is one of the beloved and well–known texts for Christmas, especially Christmas Eve. The people who walked in darkness have seen the great light (the one asked for in Psalm 80 last week?). These people have been released from their great burden, and the peace that has been promised in the lections for the last several weeks is realized.
Psalm 96
Sing a new song and tell of God’s salvation. Declare the characteristics of God: strength and glory, mighty works and saving deeds.
Titus 2:11–14
Titus picks up and joins two of the great Advent themes, the birth of Jesus (the grace of God which has appeared) and the coming of Jesus (the awaited for manifestation of the glory of God).
Luke 2:1–14, (15–20)
This is Luke’s birth narrative. The Lectionary gives the option of extended it to verse 20, which would overlap with the Propers for Christmas II (see below). This might be a worthwhile option, nonetheless. Always of interest in this story is how the lowly shepherds are the first to hear the proclamation that the Messiah has been born. The angels are heard singing the Gloria, which the Church has picked up as its song of praise ever since.
Christmas II, Year A (Christmas Morning)
Isaiah 62:6–12
Many will be familiar with the promise of Isaiah 40 that God will be coming to God’s people on a highway made in the wilderness. Isaiah 62 recalls that theme, noting that salvation is coming on such a highway. Salvation comes like an army returning from a victorious battle, and when it arrives it will change the name of Jerusalem to “Sought Out, A City Not Forsaken.”
Psalm 97
Praise to the great and powerful God who is the king. A particularly poetic section of this Psalm in the context of Christmas is the divine/agricultural passive verb in verse 11. Light does not dawn on its own accord, it is scattered or sown by divine agency.
Titus 3:4–7
Titus delivers a great Christmas proclamation: Jesus, the manifestation of the lovingkindness of God, is saved us by grace.
Luke 2:(1–7), 8–20
Assuming the Christmas Eve service has already read Luke 2:1–14, the lectionary allows for the skipping of verses 1 through 7 here. The latter part of the reading gives more detail about the precarious situation of the birth of Jesus, risky as all births are. It also gives more details about the response of the shepherds, who immediately begin to spread the Good News.
Christmas III (Christmas Morning II)
Isaiah 52:7–10
This section of Isaiah comes just before the so-called Song of the Suffering Servant. The passage refers to the restoration and redemption of God’s people, and the strong works of God. However, in the background is the knowledge that this will come at a cost. Christmas is a time of great joy, but even it looks forward to the death and Resurrection of Jesus.
Psalm 98
This Psalm has appeared many times in the previous weeks (see above). At Christmas, the focus might shift toward to first two verses: God has done marvelous things; God has made known God’s victory; God has revealed God’s vindication.
Hebrews 1:1–4, (5–12)
Hebrews counts Jesus as the greatest way in which God has communicated to Creation. The Epistle goes on to speak of Jesus in theologically rich language. Jesus is the exact imprint of God’s very being, who sustains all things. Note the parallel theology to Colossians (see Reign of Christ, above). Hebrews weaves this beautiful theology from a variety of sources, mostly from sundry Psalms.
John 1:1–14
This so-called, prelude to the Gospel of John, fits well alongside Hebrews. The language about Jesus is quite elevated. Both proclaim that the fundamental Christmas message is that Jesus, who is above all, chose to become flesh and dwell among us.
The First Sunday After Christmas, Year A, December 29, 2013
Isaiah 63:7–9
Isaiah picks up and continues the theme of Christmas, which is extended to include this Sunday. In particular, this passage focuses on how God’s very presence among the people is what saved them, born out of God’s love and pity.
Psalm 148
All creation praises God for raising up a “horn,” probably a horn of salvation (see Psalm 18:2, 2 Sam. 22:3). Luke will remember this term in Zachariah’s Song (see Reign of Christ, above). Zechariah will speak of a “mighty savior” using this same term for horn.
Hebrews 2:10–18
Jesus is the pioneer of salvation. In the Incarnation, Jesus opens the way for all humans to enter God’s presence. Hebrews is quite focused on the eventual suffering of Jesus. A reminder that we have heard elsewhere, that the path of this infant child is headed to the Cross. Even amidst new birth is the promise that human sin will be the cause of his death.
Matthew 2:13–23
Joseph is told to take his newly changed family to Egypt. In the midst of this miraculous birth, Herod, in his anger and paranoia, has innocent children murdered. Like Hebrews, we remember that the sinful desires of those still walking in darkness can lead to great suffering and death.
Holy Name of Jesus, Year A, January 1, 2014
Numbers 6:22–27
This is known as the Aaronic or Priestly blessing.
Psalm 8
The Psalmist asks the question, “What are human beings that you are mindful of them?” However, the Psalm delivers no immediate answer. Instead, it only remembers that God has indeed been mindful of humans. This is seen in Incarnation more so than anywhere else.
Galatians 4:4–7
Paul recalls to the Galatians that Jesus’ birth happened according to the law and according to the customs of a particular community, in order that all of us might be adopted as Children of God.
Philippians 2:5–11
The Philippian hymn makes note of the kenotic work of Jesus. Jesus empties himself of glory to take the form of humans, and will eventually be given the name that is above all names. St. Athanasius puts this work in its salvation setting, writing “For he was made man that we might be made God” (Athanasius, On the Incarnation, 54).
Luke 2:15–21
This passage covers much of the same text read at Christmas, with the addition of the circumcision of Jesus. For many years, the Church remembered this day as the “Feast of the Circumcision.” The shift toward remembering the naming instead of the circumcision is recent. The Epistle choices for the day show a tension between highlighting the name of Jesus and highlighting the Incarnation of Jesus and the participation of Jesus’ family in the customs of Israel. To my mind, it matters that Jesus’ family participated in the rituals prescribed, it makes his story that much more human. Jesus was born into a particular context, as are we all. Jesus became fully human, and that meant participation in the world.
New Year’s Day, Year A, January 1, 2014
The Lectionary gives the option of observing New Year’s Day in place of the Feast of the Holy Name. This commentator advises against this set of lections; it is an undesirable option. Secular holidays do not trump the great feasts of the Church, and the focus of this period of time is squarely on Jesus’ Incarnation. Additionally, the Church year begins with Advent 1, and does not recognize a new year beginning with January 1.
Second Sunday After Christmas Day, Year A, January 5, 2014
Jeremiah 31:7–14
Retaining the theme of Christmas, Jeremiah remembers God’s promise to restore all of Israel. This beautiful depiction of restoration includes the sign of redemption: the care of the lame and the blind.
Sirach 24:1–2
The Lectionary includes the option for a hymn-like text to Wisdom from The Wisdom of Jesus ben Sirach, an apocryphal text. The hymn is from the personification of Holy Wisdom (a female voice), who praises herself. Of importance for this context is that Wisdom, who existed with God above all Creation, was made to dwell with humans.
Psalm 147:12–20
The Psalmist recalls God’s particular interest in the Israelites. God has not given the Law to other nations. This was the particular context into which Jesus was born.
Wisdom of Solomon 10:15–21
Another odd Apocryphal selection for a Lectionary common to Protestants, Wisdom of Solomon nonetheless delivers an interesting reading for the day. Here, Wisdom is seen at work in the great deliverance story of God’s people. Added to this salvation history is now the story of Christmas, and one might wonder what Wisdom’s role is in that narrative. Surely the response of infants and the mute is still to open their mouths with clear praise.
Ephesians 1:3–14
The salvation history of God as been planned and established before the foundation of the world.
John 1:(1–9), 10–18
The Lectionary has already given the first fourteen verses of John for Christmas III (see above). Today it adds an additional four verses to elaborate on how the incarnation extends God’s story of salvation. The Law came through Moses, according to God’s plan, and into the community of the Law came Jesus—through whom we might see the invisible God.
The Epiphany of the Lord, Year A, January 6, 2014
Isaiah 60:1–6
This song of Isaiah has been associated with the Epiphany for centuries. It recalls the way God’s light is revealed to the gentiles, the feast having once been called “The Epiphany of our Lord to the Gentiles.” The song notes that foreign dignitaries will come to visit the Lord with gold and frankincense.
Psalm 72:1–7. 10–14
The Psalm also picks up on the theme of kings coming to pay tribute to God’s king, in this case Solomon. The superscript seems to imply that this Psalm was written by David for Solomon. It is understood here as a prophecy concerning Jesus and the magi.
Ephesians 3:1–12
The Epistle focuses on the universality of God’s revelation in Jesus, the primary theme of The Epiphany. This revelation brings the gentiles into the promises of Christ.
Matthew 2:1–12
This is the story of the wise men bringing gifts to Jesus. Gold and frankincense relate very clearly to Isaiah (see above). Myrrh is a gift often associated with Jesus’ burial. One might note that myrrh is also associated with royalty (see Psalm 45:8). Upon meeting the newborn king, the lives of the magi are changed as are their circumstances in the world: they must travel home by another road.
The Baptism of the Lord, Year A, January 12, 2014
Isaiah 42:1–9
One of Isaiah Servant Songs, this passage speaks of God’s spirit coming upon the one who will bring justice to the nations. There are other images of messianic hopefulness in this passage, but the clearest link is to the Spirit falling upon Jesus at his Baptism.
Psalm 29
The Psalmist focuses a great deal on the voice of God in this Psalm. That fits in nicely with the role that God’s voice plays in the Gospel text for the day.
Acts 10:34–43
Peter proclaims the narrative of Jesus, and how Jesus was anointed by God with the Holy Spirit and given power to complete his ministry. God’s actions are seen here in their context of the life, death, and resurrection of Jesus.
Matthew 3:13–17
This is the Matthean rendition of the baptism of Jesus. Here, Jesus sees the Spirit descend upon him. Also important is that the voice of God declares Jesus’ son-ship to the gathered crowd; it is a public declaration in Matthew.
Second Sunday After the Epiphany, Year A, January 19, 2014
Isaiah 49:1–7
Another of the Servant Songs in Isaiah, here the declaration of the servant’s ministry is sent out to the coastlands and peoples from far away (verse 1). The role of the Servant is not for Israel only, but will bring the nations and their rulers to see what God has done.
Psalm 40:1–11
God has been faithful to God’s servant, and the response of the Psalmist is to witness to God’s actions in the congregation. The Psalm calls us to speak of God’s faithfulness and salvation as well.
1 Corinthians 1:1–9
The Epiphany lections will return to a semi-continuous reading of Corinthians. For thematic purposes, it is important to note that the believers in Corinth were mainly Gentiles. Still, they were strengthened for the purpose of testimony (verse 6).
John 1:29–42
Though John’s Gospel does not give as much details as the synoptic of the actions around Jesus’ baptism, it nonetheless retells the coming of the Spirit upon Jesus. More importantly, John is seen as one who testifies to Jesus’ identity.
The Third Sunday After the Epiphany, Year A, January 26, 2014
Isaiah 9:1–4
This selection recalls the Hebrew Scriptures lesson appointed for Christmas I (see above). In the context of Epiphany, one might stress the identification of the people in darkness as the gentiles.
Psalm 27:1, 4–9
Light is such an important motif to Epiphany. This Psalm remembers that God is both light and salvation, and therefore there is nothing to fear.
1 Corinthians 1:10–18
Continuing in 1 Corinthians, The Lectionary selects Paul’s argument for unity in spite of the apparent infighting in Corinth. If they would but focus on the message of the Cross, Paul seems to think their divisions would cease, as Christ is not divided.
Matthew 4:12–23
Matthew declares that Jesus has fulfilled the prophecy of Isaiah, giving light to those walking in darkness. That light seems to include a message of repentance, for the kingdom has come near.
