Commentary

1. From “Living with Jesus Project”

The call of the first disciples appears, naturally, early on in the ministry of Jesus. Up to this point, the main events have been Jesus’ baptism (3:21-22), his temptation in the wilderness (4:1-13), his inaugural sermon and rejection at Nazareth (4:16-30), and a series of healings (4:31-41). More immediately, there is a series of events that includes his going to a deserted place to be alone, his being sought out by crowds of people, and his teaching in synagogues (4:42-44).

Peter is the only named disciple who reacts in a dramatic fashion to the miraculous event …

In the third-person narrative in which the author directly speaks to his audience, Jesus (even the risen Jesus of John’s narrative) is referred to simply as “Jesus”; Peter and Peter alone addresses Jesus as “Lord” …

The other fishermen share in the action of catching the fish … but neither on sea nor on land do they (apart from the beloved disciple in John 21:15-17) say anything once the miracle begins.

At the end of each story, Jesus directly or indirectly issues a summons to Peter to follow him …

The abundant catch of fish symbolizes in each story the future misionary work and the resultant success of Peter and the other disciples. A further idea symbolized in each story is that the disciples, left to themselves in the night of this world, are doomed to failure. With Jesus’ help and direction, they are granted startling success.

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From the SALT Project for Feb. 9, 2025

1) How best to discern God’s call? “Taking this story as a model, we can draw out at least three primary themes. First, God works with and through questionable characters like us. No sooner has Simon confessed he’s a sinner than Jesus asks him to join his team! Our feelings of unworthiness or ineptitude or fear, while understandable, are precisely what God wants to dispel. God believes in us, and so we should, too! “

2) “Second, at first the call may seem impractical, if not downright impossible (We just were out there, working all night, and look, our nets are empty!). Boldness and perseverance will no doubt be required; it takes some audacity to venture out into “deep water” (Luke 5:4).”

3) “And third, God’s call is toward abundance amidst apparent scarcity — particularly abundance for the most vulnerable. Think of those two boatloads of fish on the shore, and the region’s families enjoying an unexpected feast. God’s call is always a call into Jubilee!”

4) Jesus recuiting is a model for the future. “The perfect reversal of expected punishment isn’t simply the absence of condemnation; it’s the presence of communion, friendship, trust, companionship along the way. It’s saying to someone who’s done you wrong, Come, let’s work together. I trust you. Follow me.”

5) Simon Peter doesn’t say “yes” immediately to becoming Jesus disciples. It takes place over a period of time. “Jesus and Simon know each other already: Jesus has stayed in Simon’s house and even healed his mother-in-law (Luke 4:38-39), and Simon respects Jesus as a compelling teacher (thus he calls him, “Master”). “

6)  Peter’s reaction to the call is a combination of emotions- amazement, possibly repelled by it and certainly afraid. He overcame it. “Simon Peter and the others “left everything and followed him” (Luke 5:11). “And part of what they leave behind, please note, is this extraordinary catch of fish on the shore (two boatloads worth!). “..”But even more, we can take it as yet another glimpse of Jubilee, the Sabbath of Sabbaths, when all crops were to be left alone “so that the poor of your people may eat; and what they leave the wild animals may eat” (Exodus 23:11). Rather than cash in on their miraculous haul, the new disciples leave it behind for those who need it most (think of all those others along the shore who worked all night and came back empty-handed). It’s a tangible sign of the abundant realm of God — now at hand!”

 

 

I.Theme –  The Temple as the place of God’s revelation

“Presentation of Jesus in the Temple”  (detail) – Rembrandt (1631)

The lectionary readings are here  or individually:

1.  Old Testament – Malachi 3:1-4

2.  Psalm- Psalm 84 OR Psalm 24:7-10

3.  Epistle – Hebrews 2:14-18

4.  Gospel – Luke 2:22-40

The readings focus on the Temple as the place of God’s revelation. When Jesus is brought to the Temple, he becomes the living revelation of God.

Luke 2:22-40. Luke shows Mary and Joseph observing the requirements of the Torah by presenting their firstborn to the Lord and then ransoming him back. Within this scene, Luke paints a meeting between Jesus and two representatives of Israel: Simeon, who is “righteous and devout,” and Anna, a “prophetess.” (Luke frequently presents women in leadership positions where his audience would normally expect a man.)

Malachi 3:1-4. In Jewish thought, the Temple was God’s footstool on earth, the point at which the divine touched creation. In apocalyptic thought, it was the place where the final judgment would take place. That is Malachi’s vision: God will appear seated in the Temple, “refining and purifying,” so that the people might offer pure sacrifice.

Psalm 24. This song was sung by pilgrims as they reached the Temple. Standing outside, they called on the gates to lift up. From inside the Temple, voices sang back a question of faith: “Who is the king of glory?” The answer, given in faith, allowed access to the Temple.

Hebrews 2:14-18. An excerpt from an extended reflection on why Jesus had to be human—he had to be one of the “children” in need of redemption that he might “expiate the sins of the people.”

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“Today is a day of purification, renewal, and hope.”

The Presentation of our Lord commemorates when Mary and Joseph brought the infant Jesus to the Temple in Jerusalem where he was greeted by Simeon and Anna. By the Law every first born male was to be consecrated to the Lord.” This happened 40 days after his birth at Christmas.

Simeon was an old man who was revealed to him by the Holy Spirit that he would not die until he had seen Jesus. It had been a long struggle of emptiness. Finally in the Temple, he took him in his arm and blessed him. His song begins “Lord, now let your servant depart in peace.” He was set free.

For, like Simeon, we also need to hear and see and touch and feel God’s promise, the promise that God will be with us and for us forever, the promise announced in the birth of that innocent babe. Simeon saw and finally understood what it meant to be released to live and enjoy God’s peace, even in the midst of suffering.

Rembrandt produced at least 4 pieces of art on this event. Here is a discussion on the art

It is one of Luke’s Canticles. He had a point to each of the stories

1. Magnficat, Luke 1:39-56 – Mary – Praise and adoration

2. Benedictus, Luke 1:57-79 – Zechariah – Mercy and compassion

3. Gloria, Luke 2:1-20 – Shepherds – Greatness of God

4. Nunc Dimitis, Luke 2:25-35 – Simeon – Freedom

It is a feast day though it does not often fall on a Sunday. Candlemas occurs at a period between the December solstice and the March equinox, so many people traditionally marked that time of the year as winter’s “halfway point” while waiting for the spring.

Candlemas is actually a very old feast, celebrated by both the churches of the East and the West, and in some places it is on this day that the creche is finally removed from the church.  The passage from The words in this scripture are often part of Compline

According to some sources, Christians began Candlemas in Jerusalem as early as the fourth century and the lighting of candles began in the fifth century. Other sources say that Candlemas was observed by blessing candles since the 11th century. An early writing dating back to around 380 CE mentioned that a feast of the Presentation occurred in a church in Jerusalem. It was observed on February 14. The feast was observed on February 2 in regions where Christ’s birth was celebrated on December 25.  It is also Groundhog Day in the United States and Canada on February 2.

Candles are blessed on this day (hence the name “Candlemas”). It was the day of the year when all the candles, that were used in the church during the coming year, were brought into church and a blessing was said over them – so it was the Festival Day (or ‘mass’) of the Candles. Candles were important in those days not only because there was no electric lights. Some people thought they gave protection against plague and illness and famine. For Christians, they were (and still are) a reminder of something even more important. Before Jesus came to earth, it was as if everyone was ‘in the dark’.

Pieces of these candles are considered of great efficacy in sickness, or otherwise. When a person is dying, a piece is put in his hand lighted, and thus he passes away in the belief that it may light him to Paradise.

Ceremonies are often held on the eve where people come to the altar to kneel and have their candles blessed. It can be a service rich to the senses – candles and incense, purple vestments changing to white after the procession and of course music with the “Song of Simeon.” Simeon was an old man who was revealed to him by the Holy Spirit that he would not die until he had seen Jesus. He took him in his arm and blessed him. His song begins “Lord, now let your servant depart in peace.”

People believe that Candlemas Day predicted the weather for the rest of the winter. The weather proverbs express the idea that a fine bright sunny Candlemas day means that there is more winter to come, whereas a cloudy wet stormy Candlemas day means that the worst of winter is over.

Weather Proverbs

 “If Candlemas Day be fair and bright

Winter will have another fight.

If Candlemas Day brings cloud and rain,

Winter won’t come again.

If Candlemas Day be dry and fair,

The half o the winter’s to come and mair;

If Candlemas Day be wet and foul,

The half o the winter’s gane at Yule.

Farmer’s Proverbs

‘A farmer should, on Candlemas Day,

Have half his corn and half his hay.’

‘On Candlemas Day if the thorns hang adrop,

You can be sure of a good pea crop.’

I. Theme – The power given us through God’s love and presence.

“Brow of the Hill Near Nazareth” – James Tissot (1886-1894)

“When they heard this, all in the synagogue were filled with rage. They got up, drove him out of the town, and led him to the brow of the hill on which their town was built, so that they might hurl him off the cliff. But he passed through the midst of them and went on his way.” – Luke 4:28-30

The lectionary readings are here  or individually:

Old Testament – Jeremiah 1:4-10 Psalm – Psalm 71:1-6 Epistle – 1 Corinthians 13:1-13 Gospel – Luke 4:21-30

Today’s readings reveal the power given us through God’s love and presence. Jeremiah protests his call to prophesy, but God commands him to speak boldly. Paul teaches a quarreling community that, while all the spiritual gifts have value, respect and love for each other deeply empower us. Jesus proclaims that the power of his ministry will not be confined to his hometown or even to his faith community.

The two major themes in this week’s reading stand out in clear relief: Firstly, God’s grace is not always a comfortable and gentle thing to experience. Integral to God’s grace is the work of justice which distresses the comfortable and self-assured (the “no”) even as it comforts the distressed (the “yes”). Jeremiah is told that his message will not only build up but break down; The psalmist reflects on his vulnerability and the threat of evil in spite of his long life of relationship with God; The love that Paul speaks about is not an easy or comfortable way to follow, but challenges our self-centredness and lethargy toward others; and finally, Jesus makes it clear that his ministry is not “friendly” and non-disruptive, but a life-changing, all-inclusive confrontation of self-righteousness and injustice

Secondly, as with Jesus’ near execution in Luke, those who choose to follow Christ in his liberating work, must expect that they will find themselves in confrontation with injustice and those who propagate it. This will inevitably lead to great sacrifice and suffering. The work of grace is not all acceptance and healing. Sometimes it is a wounding battle – not least because we are called to love even those we challenge

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