Episcopal Church of the
Incarnation
The Fourth Sunday after the Epiphany (B)
Deuteronomy
18.15-20 Psalm 111 1 Corinthians 8.1-13 Mark 1.21-28
The issue of hermeneutic is the issue of the interpretation of the Bible. How are we to under-stand and apply what the Bible says? The issue of exegesis is the issue of explanation of what the Bible says, with reference to internal evidence. The lessons this week focus very much on these issues, on the authority of the Bible, while reminding us that those who interpret the Bible for others, and who presume to speak with a prophetic voice, bear a very heavy burden!
Deuteronomy
18.15-20
1) This lesson is taken from the section in Deuteronomy (which means “second law,” or a recapitulation of the teaching of the first four books of the Pentateuch) which describes offices and functions within the community (16.18-18.22).
a) Deuteronomy is newer than the first four books, probably reflecting a sixth century B.C. (not earlier than 560 B.C.) re-editing. It is the first book to refer to the “Law” rather than laws.
b) These specific verses follows those which deal with the prerogatives of the levitical priesthood (18.1-5), and thus reflect established practice.
2) The place of prophecy in the life of the community is examined.
a)
Prophecy represents mediation for
i) The people cannot apprehend God directly; they require a prophet to speak for Him.
ii) God will appoint a prophet to speak for Him, but the words of the prophet are those of the Lord.
b)
Notably, the role of the prophet is described as a role
in community, as a role within the
i) The phenomenon is described using the words of Moses (i.e., as an institution predating the monarchy) even though the book was probably written after the fall of the unified monarchy.
c) Prophets will be “raised up” as the occasion requires. A true prophet speaks for the Lord and is a successor to Moses (cf. Exod. 33.11; Num. 12.1-8; Hos. 12.13).
3) The penalty for not speaking for the Lord is death! (Cf. Jer. 23.9-32; 28.16-17).
a) A close connection exists between the Law and prophecy (e.g., 2 Kgs. 17.13-15).
Psalm 111
1) This psalm is a hymn of praise, written in Hebrew as an acrostic, and concluding with a wisdom saying. (Cf. Prov. 1.7.)
2) The speaker is an individual, but the psalm emphasizes the salvation of the people in the Exodus, and is thus a communal hymn.
a) The psalm is thought to date from after the Babylonian exile.
3) The psalm emphasizes the deeds of the Lord. In Hebrew, the verb “to do, make” occurs six times, and a synonym is also used, for a total of seven references to the deeds of the Lord.
a) V. 7: “... all his commandments are sure.” The Law is one of God’s works.
1 Corinthians 8.1-13
1) Paul continues to explore the theme that all things may be “lawful” but not necessarily helpful (1 Cor. 7.29-31).
a) He has focused on how conduct may not be helpful for the individual; now, he focuses on how conduct can be damaging within the community.
i) The problems faced relate to how to live as a Christina in a pagan environment (an issue of current import!)
2) Generally speaking, in the ancient world meat was only available following pagan religious festivals, when priests sold the surplus meat that was their share of what had been offered in sacrifice.
a) To eat meat was, therefore, thought of as involving acknowledgment of the festival and of the “god” of the festival.
b)
The problem is also dealt with at
i) The “strong” do not see a problem; the “weak” are revolted. The issue is considered to a moral issue.
(1) The issue does not relate to whether a Christian can eat meat, but whether a Christian can eat what has been offered to an idol.
(2) The “strong” consider the idol to be fictitious, and their eating of the meat to not present a moral issue.
(3) The “weak” also consider the idol to be fictitious, but believe that eating the meat testifies to a supposed reality in the idol.
3) Paul focuses on community. The strong have ignored the practical point of how others may view idols as subjectively real because of the “participation” of Christians.
a) The issue is acute for recent Gentile converts.
b) The strong consider the issue to be morally neutral, but Paul teaches that because of the strength of their faith they must consider their example in the community, an example to the weak.
i) This is especially a problem because to eat the meat the strong must do so in the idol’s temple.
c) For Paul a bottom line criterion of Christian conduct involves what impact one’s actions may have on others in the community.
Mark 1.21-28
1) The people are amazed that Jesus teaches as “one having authority, and not as the scribes” (1.22).
a) Jesus is not citing authority. A scribe would have said something like “It is written [in this section of Scripture] ...”
b) Jesus thus is seen as presuming (in His case this is not presumption!) to speak for God.
i) This authority is reinforced and demonstrated emphatically, in that the unclean spirit knows who Jesus is and obeys Him.
(1) Hence, “A new teaching–with authority! (1.17)
2)
The story of this first healing, told in the context of
an eventful day in
a) Jesus teaches with authority.
b) Jesus encounters the possessed man.
c) The demon is exorcized and departs.
d) The crowd are amazed.
e) In sum, Jesus’ authority is demonstrated in word and in deed.
3) This demonstration of authority raises a pivotal point:
a) Either Jesus was and is the Son of God or He was a fraud or lunatic.
i) If He was a fraud, why would we care about what He teaches?
ii) If He is the Son of God, how can we not care about what He teaches?
(1) Thus, even to treat Jesus as a “wise teacher” but not as God, is to miss the point!