Message: Living as the Body of Christ / Lk 4:14-21 & 1 Cor 12:12-26

       When you read the Old Testament, you might notice what seems like conflicting views about wealth and poverty. The wisdom literature, such as Proverbs often describes wealth as a blessing from God and poverty as a result of failing to follow God’s teachings. For example, it is written, "Whoever trusts in the LORD will be enriched" (Proverbs 28:5) and "Poverty and disgrace are for the one who ignores instruction" (Proverbs 13:18).

On the other hand, the prophetic literature, written in the names of the prophets, often describes wealth as coming from injustice and God as the liberator of the poor and oppressed. Isaiah says, “Your leaders are rebels and friends of thieves; they are always accepting gifts and bribes. They never defend orphans in court or listen when widows present their case” (Isaiah 1:23 / Good News Bible). Micah shares a similar message: “Your rich people exploit the poor, and all of you are liars” (Micah 6:12).

These contrasting voices might seem confusing, but they are not actually contradictory. The key is understanding the socio-political system of the time. When the Israelites entered the Promised Land, God gave them the Law to create a society based on justice and equality. Except for the Levites, who served in religious roles, everyone was given an equal share of land to support themselves. However, God declared that the land belonged to God and could not be permanently sold or owned (Leviticus 25:23). Every 50 years, during the Year of Jubilee, the land was to return to its original owners. For this reason, the boundary stones of the land were considered sacred and could not be moved. Moreover, God commands that no interest should be charged when lending to others (Exodus 22:25; Leviticus 25:36–37), and every seven years, debts were to be forgiven (Deuteronomy 15:1-2). These commandments were meant to prevent economic inequality in ancient times.

In such a system, gaining wealth was seen as a sign of gratitude for God’s grace and the result of living a sincere life. Working hard to produce more was also a way to fulfil social responsibility towards those who could not own land. According to the Law, people had to give tithes and offerings not only for religious reasons but also to help the Levites, permanent residents, widows, and orphans who could not own land. Therefore, in this society, poverty was usually caused by laziness, ingratitude, and irresponsibility, viewed as a failure to follow God’s instructions.

But when the system itself becomes unjust, perspectives on wealth and poverty must change. If political leaders seized land by force, judges accepted bribes, or priests misused their spiritual authority, wealth would become the result of corruption and oppression. In particular, under an imperial system, land could no longer be treated as a gift from God. The emperor took the land, and most people became tenant farmers. Despite their hard work, they remained trapped in poverty. During such times, the only way to become wealthy was by collaborating with the empire as administrators or tax collectors who mistreated their own people. In this context, poverty could become a sign of faithfulness to God, showing that the poor chose not to participate in the exploitation of others.

In the Gospel reading today, Jesus read a passage from the prophet Isaiah, “The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favour” (Luke 4:18-19). Through this text in the synagogue on the Sabbath, Jesus highlighted the problem with the socio-political structure of his time. Wealth in his day was not seen as a sign of God’s blessing but as evidence of complicity with the oppressive Roman Empire.

In the midst of bleak circumstances, Jesus proclaimed the Good News of hope. He reminded his people of the truth: the poor were not cursed by God, the captives were those imprisoned for standing for justice, the blind suffered not because of sin but because of systemic neglect, and the oppressed were righteous who refused to join in the oppression of others. With this truth, Jesus declared that the Year of the Lord’s favour was the time for them when God’s justice would be fulfilled.

What’s even more interesting is that after reading this passage, Jesus said, “Today this scripture has been fulfilled in your hearing” (4:21). This reveals that the Day of the Lord is not only coming, but it has already begun. As followers of Christ, we live in this tension. We experience a glimpse of the Day of the Lord in our church through the Holy Spirit, as we work and serve to fully bring about that Day in the world. 

The church is not a building but a community. It comes from the Greek word “ekklesia,” which means a congregation or assembly. In ancient Greece, an ekklesia was a gathering of citizens who came together to discuss laws and policies, aiming to create a better world. The Apostle Paul used this image of ekklesia to describe Christian gatherings called by God for worship (liturgia), fellowship (koinonia), service (diakonia), proclamation (kerygma), and education (didache) for the sake of God's kingdom.

For Paul, the church is like the body of Christ. Christ is the head of the church, and the church is led by Christ. No one can claim authority over the church; only Christ guides and leads us. In this context, Paul emphasizes two key aspects of the church as the body of Christ. First, everyone is equal. Whether Jew or Greek, slave or free, all are one in Christ, united by the same Spirit. Therefore, there can be no discrimination or hatred within the church. Second, everyone has a role to play. God has given each of us unique gifts for ministry, and every role is valuable. There is no hierarchy of importance; all contributions matter.

The Day of the Lord is already fulfilled among us because we experience God’s presence within this community through the Holy Spirit. With our care and prayer, those who are poor, captive, or oppressed are liberated within our community and come to know God’s love and hope. Yet, we continue to journey together to live it out, because many in this world are still suffering under the shadows of inequality and injustice. In this regard, as the body of Christ, we are not static but dynamic, an active body moving towards the kingdom of God.

To do this, we need to listen to both the voices of wisdom literature and the prophets in the Bible. We must respect the elders who built this country and be thankful for the benefits of its social systems. We also need to be grateful for the opportunities we’ve been given, living each day with integrity and freedom. With gratitude and respect, we should work hard for our family and society. As John Wesley taught, “Earn all you can, save all you can, give all you can.”

At the same time, we must also heed the desperate cries of the prophets, challenging the evil systems that deepen injustice. In 2013, French economist Thomas Piketty published Capital in the Twenty-First Century, a groundbreaking book on wealth inequality in modern society. He shows how returns on capital assets, such as real estate and financial investments, have exceeded income earned through labour, particularly after the 1980s. For example, capital typically yields a return of 4–5% annually, while wages increase by only 1–2% per year, in line with economic growth. A person with $1 million in capital might earn $50,000 in one year, and in ten years, that income could rise to $77,566. Meanwhile, a salary of $50,000 per year with a 2% annual wage increase would only grow to $59,741 after ten years. Piketty argues that this gap will continue to widen. This can lead to the idolization of capital and the devaluation of labour.

Today, many young people struggle with economic challenges not due to a lack of ability or effort, but because they lack capital such as real estate or savings. Relying solely on their labour, they face harsh realities and feel powerless in the face of poor policy decisions and uncertain global conditions.

The church is a beacon of hope for people like them. God calls us to welcome them into our community so they can experience a foretaste of the kingdom of God. Jesus Christ began his ministry by proclaiming the Good News of liberation for those who suffer under an evil system. As the body of Christ, we walk together toward the Day of the Lord. Together, we can work to transform the world. We don’t need to feel overwhelmed, for Christ is our head and we have each other.

Thanks be to God. Amen.

 Rev. Min Hwang

The Third Sunday after Epiphany

 

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