Worship on the third Sunday after the Epiphany
10:00 am January 26, 2025
Minister: The Rev. Brad Childs Music Director: Binu Kapadia
Vocalist: Linda Farrah-Basford Welcoming Elder: Rom Rhoad
Children’s time presenter: Brad Reader Godfrey Esoh, Sr.
We gather to worship God
Music Prelude
Greeting
L: The grace of our Lord Jesus Christ be with you
P: and also with you
Lighting of the Christ candle
Welcome and announcements
Preparation for worship
Call to worship:
L: Welcome to all who have come in search of something;
P: We have come to seek the living God.
L: Happy are those who find a way and follow that path;
P: We do not make this journey by ourselves.
L: Blessed are those who give their lives over to their Creator.
P: In faith, in trust, with hope, let us worship God.
Opening praise: Everlasting God
Prayers of approach and confession
Creator, Christ and Spirit;
You are the maker of a better world.
You are the creator of lasting peace.
We worship you for the gifts of peace and healing that
You bring into troubled lives.
You have shown us the way to work for justice, to love friend and enemy alike, to build a better world.
In this time of worship, inspire us to believe our work in your name makes a difference.
So may we live to bring glory to you through our commitment to you and the communion we share with so many around world as your faithful disciples.
Knowing your love is everlasting, we confess to you our sins.
God of grace and harmony, we confess we can be divisive when you call us to unity,
quarrelsome when you call us to seek peace, and critical rather than caring.
We have grown used to our own ways and cannot imagine you would ask us to change even for the sake of the Gospel.
Forgive us when we mistake our familiar traditions for your truth.
Show us how we can witness to your love through working and worshipping together. Amen.
Response: We come to ask your forgiveness
Assurance of God’s love
God’s mercy is from everlasting to everlasting.
It shines into the world and scatters the darkness.
Know that you are forgiven and forgive one another.
Be at peace and walk in the newness of life, led by God’s light.
Musical offering: Clare, Brad and Binu
We listen for the voice of God
Song: Jesus loves me (373)
Children’s time: Song from 1876
26 Look at the birds. They don’t plant or harvest or store food in barns, for your heavenly Father feeds them. And aren’t you far more valuable to him than they are? 27 Can all your worries add a single moment to your life? 28 “And why worry about your clothing? Look at the lilies of the field and how they grow. They don’t work or make their clothing, 29 yet Solomon in all his glory was not dressed as beautifully as they are. 30 And if God cares so wonderfully for wildflowers that are here today and thrown into the fire tomorrow, he will certainly care for you. Why do you have so little faith? 31 “So don’t worry about these things, saying, ‘What will we eat? What will we drink? What will we wear?’ 32 These things dominate the thoughts of unbelievers, but your heavenly Father already knows all your needs. 33 Seek the Kingdom of God[a] above all else, and live righteously, and he will give you everything you need. 34 “So don’t worry about tomorrow, for tomorrow will bring its own worries. Today’s trouble is enough for today.
The Lord’s Prayer (535)
Song: This is the day (78)
Scriptures: Nehemiah 8:1-3, 5-6, 8-10; Luke 4:14-21
Response: Glory to the Father
Message: Hometown Prophet
These words of Jesus have caused me pause over the years. This one line scared me. See, at the end of our reading, after the people get angry with Jesus, he says, “No prophet is accepted in his own house.” Being that I was a student when I was here before, I had a lot of fear about coming back. Luckily, I’m not much of a prophet, and things have turned out well.
Now, all of us have left home at some point. Some went away to college or the military or into the world and started to work and raise a family independently. You become changed when you go away for more than a visit or a trip. We get an education and experiences that are different from everyone back home. We grow and mature and make new friends. We become more independent and genuinely make decisions about and for ourselves. When we go home, everyone tends to expect the same person who went away. They feel everything around the house and the neighbourhood is the same as when we left. They expect certain things from us when we come back. Depending on the circumstances, they may be proud, knowing that you have been working hard on your education and genuinely becoming the you you will be. Sometimes, people come back because their lives are messed up. People again look at you expecting the same person, but everyone who goes away comes back changed, for the better or for the worse.
In today’s Scripture lesson, Jesus ends up in the synagogue where he grew up. Pretty much everybody knows him there. He has been gone for a while. We know that he went to Jerusalem, ended up out by the river, and was baptized by John. He’s been living and working in Capernaum, the larger town just outside Nazareth. After baptism, Jesus went into the wilderness, fasted for 40 days, and was tempted. According to Luke, he returns to Galilee in the power of the spirit, and people all over are talking about him.
Next, like a college student returning home at the end of the semester, Jesus shows up in his local synagogue surrounded by his mom, his family, the neighbours, and everyone who watched him grow up. The scripture says that Jesus went to the Synagogue as was his custom. So, he’s been teaching in different communities, it seems, and now he’s back to his home church. And they expect something from him.
A synagogue service required the presence of ten adult males (called a minion). There were no priests there. It was a lay-led service. At the service, the Shema was recited. It is generally considered the most crucial Hebrew Bible or Old Testament verse. It goes: Sh’ma Yisrael, Adonai Eloheinu, Adonai Echad!
4 Hear, O Israel: The LORD our God, the LORD is one. 5 Love the LORD your God with all your heart, soul, and strength. 6 These commandments I give you today are to be upon your hearts. 7 Impress them on your children. Talk about them when you sit at home, walk along the road, lie down, and get up. 8 Tie them as symbols on your hands and bind them on your foreheads. 9 Write them on the doorframes of your houses and gates.
Then came Tephillah—intercessory prayer and the Eighteen Benedictions—which were said standing facing Jerusalem. (Praise to God, repentance, healing, call for the Messiah).
After this, the Scriptures were read, beginning with a portion from the Torah (the first five books) and moving next to a section from the Prophets. I understand that the scriptures for each week were assigned, probably defined by the priest in Jerusalem. At the time, the people’s ancient language had largely been unused. The scripture would be in Hebrew, which most people could not understand. The community would come together to purchase single copies of each biblical scroll. They kept it in a shiny case and took it out to parade around the room before reading. The “preacher” for the day would read the text in Hebrew and then explain its meaning in the common language for everyone to understand. Then, the service would be closed with another benediction.
In each community that Jesus stayed in for the Sabbath, he went to church. As a visitor of age, he was asked if he would participate in the service. It was an honour to be asked, and it still is today.
In the synagogue, I can picture him sitting with the family. Mom, with a proud look on her face as her handsome grown son sits beside her. Some may not recognize him right away. We know he was asked or volunteered to read the scripture that day. We are told that he found the place to read.
“The Spirit of the Lord is on me because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, release the oppressed, and proclaim the year of the Lord’s favour.”
At the time, people stood to read and sat to teach. Jesus reads the passage, gives the scroll back, and moves to sit down. The people are all watching and waiting for his instruction on the scriptures. The feeling I get from the scripture is that they expect to hear some great things come from the new college Grad. It’s sort of like saying. Ok, you got all the book learning; say something good.
Jesus begins to speak in response to the scriptures. And here is Jesus’ sermon for the day. He said,
“Today, this scripture is fulfilled in your hearing.” And that’s it.
Okay, so this is the shortest worship service ever. One sentence from the Bible and a one-sentence sermon. Well, probably not. What we have here is perhaps just the part that made people angry. And angry they were.
The people were waiting for the “Day of the Lord,” when all the children of Israel would be released from Roman control. On this day, it was expected that the Jews would establish a new kingdom under a new King. But also, the blind would see, the naked would be clothed, and no sin or corruption would touch the people. And, of course, the Day of the Lord would also mean the destruction of all God’s (and, by extension, the Hebrew people’s) enemies!
Long ago, God divided the promised land between 12 families or tribes. That land was to belong to each family forever. Yes, trades were made, land was sold, and people couldn’t always pay their debts, so something had to be done.
Every fifty years, enslaved people and bondservants in Israel were to be set free. The land was supposed to be returned to its tribe, and all debts forgiven. This ensured that long-term servitude did not become permanent and that individuals had the chance to regain their freedom and start anew. While there are slaves in the bible it was always temporary.
Any ancestral land sold due to economic hardship was to be returned to the original family. This prevented the permanent loss of familial inheritance and reduced socio-economic disparities over generations. It underscored that the land ultimately belonged to God.
Like the sabbatical year that occurred every seven years, during the Jubilee, the land was to lie fallow, not to be sown or harvested except by the owner. People were to eat only what the land naturally produced. This emphasized reliance on God.
Debts would be forgiven, providing economic relief to those in financial distress. This was intended to break cycles of poverty and allow people to reset their economic status.
The Year of Jubilee was a profound expression of social justice, emphasizing equality and care for the poor and marginalized. It highlighted God’s desire to treat everyone fairly and avoid generational poverty.
By mandating the return of land and the release of servants, the Jubilee reminded the Israelites that ultimate ownership belonged to God. People were stewards of what God had entrusted them rather than absolute owners.
The Jubilee provided hope for the disadvantaged and a fresh start for those burdened by debt or servitude. It mirrored themes of forgiveness, restoration, and freedom offered by God.
Little historical evidence shows that the Jubilee was consistently practiced in ancient Israel. Over time, its principles became more symbolic and prophetic, representing the ultimate liberation and restoration expected with the arrival of the Messiah.
The radical economic and social restructuring required by the Jubilee may have been challenging to implement consistently. Cancelling debts, freeing enslaved people, and returning land would have disrupted the established socio-economic order. Some scholars suggest that the Jubilee served more as an ideal or theological vision rather than a regularly enacted law. Its presence in scripture still taught essential lessons about God’s justice and mercy, regardless of its application.
Ultimately, while the Jubilee holds profound symbolic importance within the Bible’s theological and ethical landscape, direct evidence of its historical enactment in ancient Hebrew society is elusive. The Jubilee’s enduring legacy lies in its justice, equality, and renewal principles, which resonate in today’s theological discourse and social justice discussions.
Some prophetic texts, such as Isaiah 61, echo themes of restoration and liberation akin to the Jubilee, indicating its conceptual importance in Israel’s religious framework. These themes are prevalent in messages about justice, mercy, and restoration.
However, the Day of the Lord was also the Day of Judgement. Jesus omits one line at the end of the reading: “And the Day of the great Vengeance of Our God!”
This day was meant to be a blessing to the Hebrews but a curse to everyone else. It was to be a time when God would crush the people’s enemies and Smite them. The people were happy about the grace part, but they wanted vengeance! And they hadn’t seen any vengeance!
In my imagination, I can hear an uncomfortable silence. People politely wait for more. They expect Jesus to have a thought or connection to some other scripture—one sentence, something to explain what he means.
The initial reaction is like attending a piano recital or school play. Everyone is complimentary. “Wasn’t that nice?” We can only guess what the thoughts were, Good or bad. According to scripture, the outward response to Jesus is favourable. Even the Question, “Isn’t that Joseph’s son?” can be positive. Perhaps it is the tone of voice or inflection we don’t have today. Isn’t that Joseph’s Son? The carpenter, an ordinary workman…. A few years ago, this man worked as a helper on my cart or house.
For whatever reason, Jesus knows that his words aren’t sitting well. So in verse 23, Jesus told them, “Surely you will quote this proverb to me: ’Physician, heal yourself! Do here in your hometown what we have heard that you did in Capernaum.’ ” In other words, if you are the Messiah, then everything in your family will surely be perfect. Physicians heal you or fix all your family problems! They want proof and get mad when they don’t see what they want to see. Very mad!
But they know Jesus, they know his family, and they know their lives aren’t perfect. If he can’t fix his house, how can he restore the kingdom?
But instead of proof, Jesus responds: 24, “I tell you the truth,” he continued, “no prophet is accepted in his hometown. Or “I didn’t expect you to understand.”
The people started out thinking that Jesus was a pretty good guy—a good teacher—but he was no messiah. He is the carpenter’s son, and that’s the best he will ever be.
And that’s when things take a massive turn for the worse. Remember, this is a worship service. And when Jesus says this, it becomes a mob. They chase him away with plans to throw him off of a cliff!
I wonder… Do we do this?
As we close our reflection on Luke 4:14-21, let’s pause and envision that profound scene in the synagogue of Nazareth. Jesus stands among familiar faces—His neighbours, His kin, and those who watched Him grow from a child into a man. As the scroll rolls open, His words cut through the air, resonating with both promise and challenge. “Today, this scripture is fulfilled in your hearing,” He proclaims. In that moment, light breaks through cultural notions, illuminating paths of liberation and hope.
It was a moment pregnant with potential – a divine invitation for the community to embrace their Messiah. Yet, as the message swirled around the room, their reception soon soured. The hope of all Israel stood before them, but when faced with the prospect of transformative change, they hesitated and resisted.
The question arises: Do we, too, find ourselves inviting Jesus in only to chase Him away when His words ask too much of us?
Imagine you are hosting a dear friend for dinner. You’ve set the table, prepared the meal, and planned every detail. This friend arrives, bringing not only their presence but fresh insights and perspectives that challenge the status quo of your home. Initially enticed by this fresh wind, you eventually become uncomfortable with the rearrangement of your cherished decor—the figurative things you’ve clung to for comfort. In your uncertainty, you cast out new insight and the friend.
Jesus comes to us, friends, not merely to sit at our table in a comfortable companionship. He comes as a gentle architect, a loving renovator of the human heart, eager to strip away the layers of self-conception and societal expectations that confine our imaginations. He invites us into the liberating work of restoring God’s kingdom on earth.
Yet how often do we, overwhelmed by the enormity of transformation, cling to the safety of what we have known? Perhaps we unconsciously chase away the very presence we longed to invite, stifling His transformative work.
Today, let us choose openness, a posture of humility—a willingness to not only invite Jesus into our lives but also allow Him to remain, renew, and reshape us. Perhaps we can take a moment in prayerful reflection, asking: What parts of our lives might we be guarding from Christ’s influence? What treasured comforts keep us from fully embracing His vision for our lives and our community?
May this sacred space become a heart-haven where we engage in the problematic yet holy work of allowing Christ to dwell richly among us, challenging, loving, and leading us toward the beautiful corners of growth yet undiscovered.
As we leave today, renewed in spirit and united in purpose, may we passionately pursue lives marked by radical hospitality—not just inviting Jesus in on our terms but welcoming Him fully, ready to walk together toward the kingdom He reveals. Because if a prophet is welcome anywhere – it’s here in this house. Amen.
Song: We cannot own the sunlit sky (717)
We respond to serve God
Our time of giving
Prayers for ourselves and others
Creator God, you made each of us in our uniqueness, and together, you made all of us to bear your image in the world.
Accept our unique gifts, and bless them for the sake of your Son, Jesus.
May they bear his grace and mercy into the world you love to fulfil your purposes.
God of life, God of love.
You created us and set us in relationship with each other: in families and neighbourhoods, in churches and communities, in cultures and nations.
We give you thanks for the rich gifts of arts and culture, of home life and community celebration which bring meaning and encouragement to our lives.
Help us contribute our gifts to the traditions and imagination that sustain the best of our common life from one generation to the next.
God of mercy and forgiveness, you call us to live together in peace and unity.
In this Week of Prayer for Christian unity, we pray that your Spirit will create understanding and cooperation among all who bear Christ’s name.
Help us share our gifts with each other so that churches within our community may flourish and our shared mission will find new energy.
Please lead us to reach out to those of other faiths and no faith so that, together, we may be a blessing in the world you love.
God of healing and hope,
We pray for our neighbourhoods and our nation.
Where people are divided, and bitterness turns into resentment, show us how to work for reconciliation.
Inspire our leaders at every level of community life to work together for the care of the most vulnerable and to restore the goodness of our common life.
Make us generous citizens and careful stewards of the land you entrust to us together.
God of justice and mercy,
We pray for the world you love, the world Christ died to redeem, so deeply divided by religious and political animosities, by ancient bitterness and current conflict.
Encourage world leaders to work for peace and understanding, especially in places torn apart by violence, poverty, hunger, and the effects of natural disasters.
May the hope that Jesus embodies encourage us to work for positive change.
God of courage and comfort,
We remember those of our congregation and community in need of your special attention today…
Keep a silence for 30 seconds, and/or name people and local concerns.
Use us as agents of your healing and hope. Amen.
Song: Will you come and follow me (634)
Sending out with God’s blessing
Response: God to enfold you
Music postlude
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Numbers in brackets after a song/hymn indicate that it is from the 1997 Book of Praise of the Presbyterian Church in Canada. Those and other songs are being used in accordance with the specifications of Dayspring’s licensing with One License (3095377) and CLC (A735555).
The Rev. Brad Childs retains the copyright (© 2024) on all original material in this service. As far as Brad Childs is aware, all of the material that has not been attributed to others is his own creation or is in the public domain. Unacknowledged use of copyrighted material is unintentional and will be corrected immediately upon notification being received.