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The start of Jesus’ public life

Third Sunday in Ordinary Time (A), Isaiah 8:23 - 9:3 (Lectionary 067, Jan. 23, 2005)

The Book of the Prophet Isaiah is the most commonly used book of the Old Testament in the Sunday Lectionary, being read some 38 times in all. This is the fourth Sunday in a row that we hear from Isaiah. This Sunday’s reading is from the first part of the book, most of which was written personally by Isaiah, son of Amoz, late in the eighth century B.C.

In the Gospel reading for this Sunday (Matthew 4:12-23), Matthew recounts the beginning of Jesus’ public life. Jesus’ ministry begins in Galilee, north of Jerusalem. The evangelist describes Jesus’ initial public actions and words with an eye to one of the messianic prophecies of Isaiah. It is this prophecy that constitutes the first reading, the overture, for this Sunday.

In order to understand what the prophet is proclaiming, we need to be aware of the historical and cultural circumstances to which he is referring. In 732 B.C., the Assyrians invaded the northern kingdom of Israel. They did not utterly destroy the kingdom on this occasion. That would come later, in 721 B.C. For now they contented themselves with annexing three districts of Samaria and making them into provinces of Assyria, introducing Assyrian (i.e., pagan) colonists. The districts comprised the territory that had historically been assigned to the tribes of Zebulun and Nephthali when the Israelites first entered their promised land. Also included was a portion of Galilee, which already was home to many non-Israelites. These territories seemed to be headed for a future of dark paganism.

It is to this situation that Isaiah speaks. Isaiah is situated in the southern kingdom and seems to be looking forward to a new king of Judah. Our text may refer to a king still unborn, still to arrive. It could also be directed to celebrating the enthronement of this new young ruler of God’s people. In the verses that follow our reading, Isaiah addresses the king to come as "God-hero" and "Prince of Peace." Whomever Isaiah may have had in mind originally, Christians have understood this proclamation to refer to Jesus, the Messiah and universal liberator.

The timing in our reading is a bit unclear, due in part to the fact that the tenses of Hebrew verbs tend to be vague and in part to the fact that the prophet seems to be looking back to the past from a point in the future. What he speaks of as past from his point of view is still to come from the point of view of the reader.

There are four parts to what Isaiah proclaims in this reading.

First of all there will be change. The humiliation inflicted on the territory of Zebulun and Nepthali will be reversed. Galilee, now filled with gentiles, will be glorified.

Next the prophet promises light. Darkness will be dispelled. Those who lived in gloom will experience great illumination.

And there will be joy, joy like farmers experience when they have brought in a good harvest, joy like soldiers feel when they have overcome a rich enemy and sit dividing up what they have taken.

Finally, there will be liberation. This conquered people will no longer be subdued like beasts of burden, no longer subject to the beatings of their masters. Things will be like they were "on the day of Midian," when Gideon, with just a few men and against every expectation, overcame the nomadic Midianites who were plundering and oppressing the people. (See Judges, chapter 7.)

By quoting this section of Isaiah, Matthew is telling his readers that Jesus was the Prince of Peace that the prophet was talking about, that Jesus would reverse the depredations of the enemies of God’s people, that Jesus would bring light and joy and liberation. He was the bringer of the messianic kingdom.

Jesus is still the bringer of light and joy and liberation today, for us. His teaching leads us and enlightens us. His presence brings us joy.

And He liberates us. We may not be under the heel of a foreign oppressor. We may not have to experience the corporal punishments of slavery. But we are limited and constrained by our sins, by our inherited inclinations to selfishness, by the wounds and weakness we have inflicted on ourselves. We live in an atmosphere of hostility to the Lord and His kingdom. All this Jesus overcomes, as definitively as Gideon overcame the Midianites.

The Jesus that Matthew presents in this Sunday’s Gospel is the Prince of Peace who brings light and joy and liberation.

For reflection and discussion

Where do I find oppression in my life?

How have I experienced liberation by the Lord?



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	*Overtures* Reflection on the first readings of the Sunday liturgy By Archbishop Daniel E. Pilarczyk The start of Jesus’ public life Third Sunday in Ordinary Time (A), Isaiah 8:23 - 9:3 (Lectionary 067, Jan. 23, 2005) The Book of the Prophet Isaiah is the most commonly used book of the Old Testament in the Sunday Lectionary, being read some 38 times in all. This is the fourth Sunday in a row that we hear from Isaiah. This Sunday’s reading is from the first part of the book, most of which was written personally by Isaiah, son of Amoz, late in the eighth century B.C. In the Gospel reading for this Sunday (Matthew 4:12-23), Matthew recounts the beginning of Jesus’ public life. Jesus’ ministry begins in Galilee, north of Jerusalem. The evangelist describes Jesus’ initial public actions and words with an eye to one of the messianic prophecies of Isaiah. It is this prophecy that constitutes the first reading, the overture, for this Sunday. In order to understand what the prophet is proclaiming, we need to be aware of the historical and cultural circumstances to which he is referring. In 732 B.C., the Assyrians invaded the northern kingdom of Israel. They did not utterly destroy the kingdom on this occasion. That would come later, in 721 B.C. For now they contented themselves with annexing three districts of Samaria and making them into provinces of Assyria, introducing Assyrian (i.e., pagan) colonists. The districts comprised the territory that had historically been assigned to the tribes of Zebulun and Nephthali when the Israelites first entered their promised land. Also included was a portion of Galilee, which already was home to many non-Israelites. These territories seemed to be headed for a future of dark paganism. It is to this situation that Isaiah speaks. Isaiah is situated in the southern kingdom and seems to be looking forward to a new king of Judah. Our text may refer to a king still unborn, still to arrive. It could also be directed to celebrating the enthronement of this new young ruler of God’s people. In the verses that follow our reading, Isaiah addresses the king to come as "God-hero" and "Prince of Peace." Whomever Isaiah may have had in mind originally, Christians have understood this proclamation to refer to Jesus, the Messiah and universal liberator. The timing in our reading is a bit unclear, due in part to the fact that the tenses of Hebrew verbs tend to be vague and in part to the fact that the prophet seems to be looking back to the past from a point in the future. What he speaks of as past from his point of view is still to come from the point of view of the reader. There are four parts to what Isaiah proclaims in this reading. First of all there will be change. The humiliation inflicted on the territory of Zebulun and Nepthali will be reversed. Galilee, now filled with gentiles, will be glorified. Next the prophet promises light. Darkness will be dispelled. Those who lived in gloom will experience great illumination. And there will be joy, joy like farmers experience when they have brought in a good harvest, joy like soldiers feel when they have overcome a rich enemy and sit dividing up what they have taken. Finally, there will be liberation. This conquered people will no longer be subdued like beasts of burden, no longer subject to the beatings of their masters. Things will be like they were "on the day of Midian," when Gideon, with just a few men and against every expectation, overcame the nomadic Midianites who were plundering and oppressing the people. (See Judges, chapter 7.) By quoting this section of Isaiah, Matthew is telling his readers that Jesus was the Prince of Peace that the prophet was talking about, that Jesus would reverse the depredations of the enemies of God’s people, that Jesus would bring light and joy and liberation. He was the bringer of the messianic kingdom. Jesus is still the bringer of light and joy and liberation today, for us. His teaching leads us and enlightens us. His presence brings us joy. And He liberates us. We may not be under the heel of a foreign oppressor. We may not have to experience the corporal punishments of slavery. But we are limited and constrained by our sins, by our inherited inclinations to selfishness, by the wounds and weakness we have inflicted on ourselves. We live in an atmosphere of hostility to the Lord and His kingdom. All this Jesus overcomes, as definitively as Gideon overcame the Midianites. The Jesus that Matthew presents in this Sunday’s Gospel is the Prince of Peace who brings light and joy and liberation. For reflection and discussion** Where do I find oppression in my life? How have I experienced liberation by the Lord?

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