Episcopal Church of the
Incarnation
The Third Sunday after the Epiphany (B)
Jonah
3.1-5, 10 Psalm
62.6-14 1 Corinthians 7.29-31 Mark 1.14-20
Jonah
3.1-5, 10
1) Jonah is quite old (ca. 6th century B.C., perhaps as early as 8th C.), and refers to a story older still. Jonah is thus the telling of a legend that gives insight into the development of the role of prophecy, and also speaks to the mastery of God.
2) The only oracle that Jonah delivers (at 3.4) is a brief and blunt announcement of imminent destruction to the Ninevites. The lesson this week comes from the end of the book. Jonah has delivered his oracle, and is vexed by the fact that the Ninevites have responded and repented.
3) The lesson is taken from the third chapter, with a structure which parallels the first. The command of God is repeated, only this time Jonah obeys.
a) In each case Jonah encounters a groups of pagans (first the sailors in ch. 1, now the Ninevites), who respond to the Lord’s proclamation.
b) In both cases the group’s leader (the ship’s captain, the king) plays a prominent role in the conversion.
4) Jonah uses exaggeration in describing the size of the city (v. 3), the suddenness of the peoples’ conversion, and even animals donning sackcloth and crying out for mercy (vv. 7-8, here omitted).
5)
Psalm
62.6-14
1) A psalm of trust. The psalmist invites the community to follow his example in trusting in God.
a) Trust in people or in ill-gotten wealth is in vain.
2) Mankind is but a “breath” (v. 11). Cf. Ps. 144.4. Ps. 39.6-7, 12 also joins the motif of the transitory nature of human life with the pursuit of wealth.
a) After the psalmist speaks of the transitoriness of wealth, then the divine voice is quoted (v. 13), that “power belongs to God”.
1
Corinthians 7.29-31
1) This brief passage is used in the lectionary out-of-context. The passage comes from a longer discussion (7.1-40) concerning social status and worldly relations.
a) This brief passage is taken from a more particularized discussion regarding sexual status.
b) Using this passage in this out-of-context manner is most unhelpful.
2) Paul believes that the second coming is imminent. Cf. 1 Thess. 4.16-17; 1 Cor. 15.51-52. he therefore recommends not pretense but detachment.
a) It would not make sense to make any new attachment in this world when this world is about to end.
b) Later (starting at v.32), Paul enjoins people to keep the status they have (e.g., as married or single), for the “present form of the world is passing away” (v. 31).
Mark
1.14-20
1) The calling of the first four disciples is treated as a set piece by Mark.
a) The response of the disciples is treated as model for Christian response.
i) The disciples’ lack of preparation and Mark’s lack of interest in their psychological development in response serve to underline the point of the story.
(1) Jesus and His call were so compelling that no preparation or getting used to the idea were necessary.
b) It was customary for Jewish students to approach a teacher and attach themselves to him. here, the Teacher comes to them.
2) Jesus encounters His first disciples at their place of work.
a) Simon and Andrew owned nets and had employees (vv. 16 & 20). Thus, they left behind a thriving and secure business (in a known business center) to follow Jesus.
b) The disciples are described as following using a technical term, akoloutheō, which refers to a disciple following a master. Mark is therefore denoting their status in their action.
3) The story emphasizes the cost of discipleship. The disciples leave behind family and security. (“[T]hey left their father Zebedee in the boat with the hired men ...”)