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Third Sunday After the Epiphany

Luke 4:16–30

Jonah 3:1–5, 10

While the gospel of John begins with the wedding at Cana as Jesus’s first public appearance, the author of Luke places Jesus’s appearance in the synagogue at Nazareth at the beginning of Jesus’s ministry. It’s clear, even from the text, that this account isn’t actually Jesus’s first appearance, as he makes reference to the Nazarenes having heard what he did in Capernaum. For the author of Luke, though, this event is important enough that he wanted to use it immediately after Jesus’s time in the wilderness, wanted to set up Jesus’s ministry with it.

Part of that inclination probably comes from Jesus’s reading from Isaiah, as it clearly echoes Mary’s Magnificat that the author of Luke uses in the first chapter. There is a strong emphasis on a reversal of the status quo, a turning-upside-down of the world as it currently stands in Jesus’s reading, which will become a trend in the gospel of Luke. Jesus’s dramatic declaration that this scripture “has been fulfilled in [their] hearing” makes clear what this gospel will focus on.

However, it is not just this opening quote from Isaiah that sets a tone for the gospel of Luke. After Jesus reads that scripture and makes his declaration, people receive him warmly; they are “amazed at the gracious words that came from his mouth” and talk about his being “Joseph’s son.” In fact, it’s not clear why Jesus reacts to those comments by criticizing the Nazarenes and why he believes they do not (or will not) accept him. One possibility comes from their mentioning his being Joseph’s son, though, as they seem rather proud of that fact. One reading of this part of the story is that they are trying to claim him as their own, that they want to emphasize the fact that he’s one of them.

The rest of this passage certainly supports such a reading, as Jesus wants to make it clear to those in the synagogue that he has not come solely for the Israelites. He spends the rest of his time in the synagogue criticizing any focus on Israel as special, in fact. He reminds them that God has provided for surrounding countries in the past, even while not supporting Israel. He references Elijah and Elisha, two of the most important prophets, as if he is setting himself in their lineage. It’s easy to see that the author of this gospel simply wants to remind people that Jesus has come for the Gentiles as well as the Jews, but this passage goes well beyond that to show not just a broadening of Jesus’s message, but times where God ignored the needs of Israel.

Jesus, though, isn’t trying to say his ministry is not for the Jews, as his actions throughout this and the other gospels clearly show that it is. Instead, he wants to remind them that they are not exceptional, that they are part of an entire world that God loves and that Jesus will serve, so he draws on two well-known examples to do so. He is making it clear that the Messiah they expected—the one who would overthrow Rome and create a new Israel—is not who he will be. Instead, he will heal and feed everyone who needs healing and feeding, no matter where they come from or who they are.

The people of Nineveh from Jonah serve as a contrast to the Israelites in Luke, as they hear Jonah’s message, and they immediately repent. Where the Israelites are angry that Jesus has pointed out their shortcomings and react with violence, the Ninevites respond with repentance, proclaiming a fast and putting on sackcloth. These two responses definitely serve as examples of how individuals can respond, but they also illustrate how we talk and think about countries, as well.

On a regular basis, people in the public sphere have a debate about whether or not America is a “Christian nation.” Sometimes, that discussion comes around Christmas when there is a debate about whether people in retail or in service industries should wish people a Merry Christmas or Happy Holidays. Politicians often use America’s supposed Christian heritage when they are running for office or trying to pass bills that represent their view of Christianity (and of America), whether that be issues such as abortion and same-sex marriage or more directly faith-based legislation, such as prayer in schools.

All too often, Christian Americans respond as the Israelites, though, not as the Ninevites, taking any criticism of the way they blend their national and Christian identities as an attack on what they perceive to be the very foundations of both. While it doesn’t lead to anyone threatening to throw someone over a cliff, such discussions often lead to one attack after another on the other side, often labeling the other side as anti-American or anti-Christian or both. The cynical response to such debates is to see people as using both patriotism and faith as means to an end, not as the true motivating factor.

What can help Americans be both Americans and Christians, though, is the passage from Isaiah Jesus begins with. The reversal Jesus lays out should remind us all that God’s idea of power and strength doesn’t come from a strong political process or military might or even a robust democracy. Instead, God’s idea of power and strength comes from caring for those who are least able to take care of themselves. Being exceptional has nothing to do with where we are born or what our nationality is or even what those national roots are; it has everything to do with turning the world upside down, being willing to put others ahead of us. The only way to be exceptional in God’s kingdom is to care for the poor and the blind and the captives and the oppressed; that is how one proclaims the year of the Lord’s favor.

Questions for Reflection or Discussion:

Who or where are groups of people the church often ignores or even actively excludes? How can we do better at including them?

How can we balance political involvement with our faith, especially as we guard against letting our politics dictate our faith? How can we make sure we’re Christians first, then Americans (or whatever nationality we might be) only after that?