3rd Sunday C

Jeff Bagnall • 15 January 2025

The setting of the first reading ( Nehemiah 8:2-10 omitting long lists of names), is back in Jerusalem after the Exile but before the Temple or any synagogue is usable. The books of Ezra and Nehemiah together give us information about the restoration of the physical and political structure, and of the religion of Jerusalem and of the whole of Judah. Today we hear of Ezra the great religious leader who brought the people back to respect the Law of God. He solemnly reads from the scroll of the Law; the people worship the Lord present in the words of the Bible; they listen and it is interpreted to them. The Bible is a deep and ancient piece of literature as well as being the Word of God Who remains a mystery to all; some interpretation is needed because of the time and culture difference between that of the original and of the time of its reading; it is also necessary in order to grasp how it might apply to the current situation – the same might be said about this reading and us today; what will a preacher say, what does the Law of God mean for us in our time and situation?

In the second reading ( 1 Cor 12:12-27 verses 15-26 might be left out) we hear of Paul’s image of the church as a body; whatever the word might mean today, at that time and in their culture it is more likely that the ‘body’ is the way the reality of the whole person is present in the world and to others; the body of the community of believers has many parts seemingly quite diverse, but they make up one presence of Christ; present in us, in our particular church and in the worldwide Church. We each have our part to play in maintaining and developing this presence of Christ in our world. This is different from His presence in the sacred words of the Bible, recognised by the hearers in the first reading though the Word of God in the Scriptures plays an important role in our developing faith.

In the gospel passage for today, we jump awkwardly from the stylised introductory verses ( chapter 1 verses 1- 4 ) to beyond the infancy narratives, the baptism and the temptations to ( chapter 4 verses 14-21 ). In the introduction Luke indicates that after research, he has a plan for his writing to highlight what he thinks is the true message of the Good News. We hear that Jesus in the synagogue of his home town reads from the scroll of the Prophet, Isaiah (61:1f), and amazes the people by saying: “Today this Scripture passage is fulfilled in your hearing.” He is announcing the year of favour. It is noticeable that in Luke’s the quotation is from the LXX (the Greek Septuagint version of the Bibe), with the use of ‘the blind’ where the Hebrew Masoretic Text has ‘the prisoners,’ and (according to some manuscripts) with ‘he opened’ rather than the Hebrew original’s ‘he unrolled’ the book. Also in Luke’s text a line from Is 58:6 is included in the quotation and the last two poetically joined lines at the end of that passage in Isaiah 61 are missed out, namely “and the day of vengeance of our God, to comfort all who mourn.” Because elsewhere Luke is generally very accurate in quoting the LXX, it may be that this part of the story about Nazareth is taken by him from a previous piece of writing or from oral tradition. Because the section read today is not the whole story (we shall hear the rest of it next week), the significance of what we hear today is different from what it would otherwise be. Here, his preaching in the synagogue must be taken as an upbeat affirmation of the start of a new era for us, an era of favour with God, which will elevate us and bring us release, freedom and renewed vision.

Jeff Bagnall was a lecturer for many years at Craiglockhart College teaching RE to many future Catholic Primary teachers.

by Jeff Bagnall 21 August 2025
The first reading is from Ecclesiasticus ( 3:17-29 passim) also called the Book of Sirach. The Wisdom of (ben) Sirach is also sometimes called the Wisdom of Jesus, son of Sirach; it is what is called a deutero-canonical book because its status as part of the canon (or official collection) of Scripture was not recognised by Jews resident in Israel; though Sirach was used by Jewish scholars and is included in the early Greek version of the Jewish Bible (the Septuagint) and it is included in Catholic bibles. This wisdom about how to live good lives pleasing to God is expressed so beautifully and simply in our reading. This proverbial wisdom speaks to us even today in our different situations.
by Jeff Bagnall 15 August 2025
The first reading is from the last section of the book of Isaiah ( 66:18-21 ). The Jews have returned from captivity in Babylon, and exiles from all-over are returning to Jerusalem; and not just them it says but all nations, people referred to as Gentiles, will be welcomed by God into his Jerusalem. This is an expression of the universality of God’s love; it is for all people whatever religion or nationality they are; this is an idea that was much debated among the Jews and has been among Christians even to this day – but it seems quite clear here in the Old Testament. The psalm that follows the reading in Christian services, with its refrain, “Go out into the world and tell the Good News” continues this theme of the universality of salvation. The second reading ( Hebrews 12:5-13 passim) follows on from last week’s second reading with a reminder to those felt hard ‘done by’ by God; it quotes from the book of Proverbs ( 3:11f and 4:26 ). The writer seems to have two parallels for the way God treats us and the way we should react. The first is a parent who must discipline the child to help them to mature; it is an act of love. The second is the physiotherapist prescribing exercises to be done which are often hard to undergo but worth it for the overall good result. Both of these images would be known to the original readers and are understood equally by us today. Though it is a hard lesson to learn when we appear to suffer from our parent or trainer! In today’s gospel reading ( Luke 13:22-30 ) we are back with Luke’s theme of presenting Jesus as on a journey of preaching and work for the kingdom of God that will climax in Jerusalem with His arrest and execution. But the striking bit is a question from ‘someone’ and the reply. Luke has other sections stimulated by a ‘someone’ (a lawyer/a woman); the person here raises the question which has surfaced again and again in the history of the Jews about the restriction of salvation to a few when there has been a general lapse from devotion to Yahweh, their God. The reply that Luke has Jesus make is a collage from various Christian traditions at that time, both oral and written, about Jesus’ preaching – getting through a narrow door, a house master shutting out people unknown to him, the expectation of the Jews to be saved by ‘their’ man Jesus, the bitterness of the Jews left out while others from across the whole world join the heavenly banquet – finishing with the contrast of the first and the last – thoughts expressed in Matthew and Mark as well. The whole represents the situation Luke has experienced, namely, the first chosen people, the Jews, seem generally not to have accepted Jesus, though hopefully they will in the end, but for now it is the second people, the Gentile Christians, who are the prominent followers of the Way of Jesus.
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