Epiphany 3A: Reframing


reframingOLD TESTAMENT:  Isaiah 9: 1-4

Read the passage from Isaiah

This week’s Old Testament passage contains some of the best known lines in the Bible—“The people who walked in darkness have seen a great light.”, “You have increased in joy.”, and (just beyond where we read)…”For a child has been born for us….Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace…”  It  is part of the final unit of sort of a cluster of writings that began with chapter 6 that deal with events taken to have happened during and immediately following the Syro-Ephraimitic War of c. 734 BCE.

When you read this poem, it is rich in graphic images that depict hope in the midst of despair—darkness and light, or death and life, harkening back to the Creation story.  “For God said “Let there be light.” And there was light.”  There was life as God spoke it into being.  There is a scene of celebration as people shout and sing to this God, as if were the thanksgiving festival at the end of a good harvest or the great joy when a war has ended and a time of peace has begun.

In the eighth century, these words were uttered about the birth of a specific king in Judah, subsequently applied to other kings, and even later to the Christian understanding of the expected Messiah.  The central message of the text is that newness and celebration are a sign of hope, grounds for confidence in God’s future.  In the prophet’s view, God’s will for justice, righteousness, and peace is made flesh here on this earth.

For the Hebrew hearing these words of the prophet, there is much more of a stark contrast between “what was” and “what will be”, between the “former time” and the future.  They had been through years of despair and even desolation and now the promise of something new is being presented.  In essence, it is a complete reversal.


  1. What does this passage mean for you?
  2. What perhaps stands in our own way of sensing the importance of that contrast?
  3. We talk a lot about hope.  What does that really mean to you?



NEW TESTAMENT:  1 Corinthians 1: 10-18

Read the passage from 1 Corinthians

Last week we look at the opening of this letter to the Corinthian church.  This week, the passage continues as Paul begins to appeal directly to the church.  This passage is at the beginning of the more than three chapters that Paul uses to set the context of the whole letter.  Once again, Paul begs them to be united, to get rid of the divisions that have arisen between them, primarily over definitions of what is “right and wrong”, “righteous and unrighteous”, “moral and immoral”.  Like the passage by the prophet Isaiah, Paul wants his readers to reframe their lives and see something in a different way.

First of all, note the terms “brothers and sisters”.  Paul clearly assumes that women are included and that they are part of the common ground claimed in Christ.  Divisiveness is unthinkable to Paul for those who profess to be “in Christ”.  Essentially, he is warning them not to let the “ways of the world” influence who they are.  This passage prompts the question of “To whom do you belong?”  Paul is warning against those competing allegiances.  Paul even goes so far as to knock down the assumption that one is better than the next because of who may have baptized them.  It is another affirmation of our baptism, not as a human thing, but as God’s gift of bringing us into oneness with Christ.

For Paul, reconciliation with God must mean reconciliation and unity with others.  Paul saw no room for certain loyalties or factions.  He actually saw it as a misuse of the power that God offers.  For Paul, this unity would have been described as “perfectly united in mind and thought.”  Essentially, Paul is making the claim that the church needs to get itself together if it is going to get on with its mission of spreading the power of God in Christ.


  1. What does this passage mean for you?
  2. How does it speak today to our divisiveness?
  3. What do you think the message would be for our own society, for our own church, or for the broader church?
  4. Do you think that there is a possibility of unity in today’s world?
  5. What definition of “power” do you think Paul would give?



GOSPEL:  Matthew 4: 12-23

Read the passage from The Gospel According to Matthew

Last week, we read the “prelude” to Jesus’ ministry.  This week, it begins.  The writer of this Gospel does not date the beginning in terms of the calendar but, rather, in terms of events in salvation history.  There is no real indication as to how much time has passed.  Keep in mind that the writer of Matthew’s Gospel is probably of Jewish descent and well-versed in Jewish Torah readings as well as the prophets.  It was important to him to confirm Jesus’ valid ministry in the terms in which he had been taught.  The writer makes the proclamation of the kingdom of God (which was very important in this Gospel) as the common denominator between Jesus’ ministry and that of the church.

In the first verse, this word “withdrew” is not meant to imply cowardice or self-preservation but a representation of Jesus’ alternate vision of kingship, which is non-violent and non-retaliatory.  Once again, the world is being “reframed”.  Along those lines, the use of the word “repent” here means “turning around”, in other words reframing and reworking one’s life.  The call of the first disciples (according to the writer of The Gospel According to Matthew) is the beginning of the messianic community, the beginning of the church.  This is not meant to be a special call to apostleship but a representation of the way every believer is called to Christ.

Note that these fishermen were already doing what they were called to do, they were already acting upon their gifts for this vocation.  The address “Follow me”, then, is not to fill a vacuum in their lives, but is intrusive and disruptive, calling them away from their lives, their work, and their family.  True discipleship is not just following God; it is changing our lives.

Once again, there is a statement made here about dominant values in our lives.  (“To whom do we belong.”)  There is also once again a statement made about reframing our lives.  But Jesus’ call to each of us begins with what we know.  “Follow me, you fishing people, and I will make you fish for people!”  God starts where we already are.

And notice that these fishermen were not especially gifted people.  In the first century around this lake called Galilee, Simon and Andrew were pretty ordinary.  But Jesus asked them to follow anyway.  And they went.  In fact, the text says they went immediately.  They didn’t wait until they had enough money or enough time or enough talent.  They just went.  And Jesus did not stop himself by assuming that they were too poor or too busy or just too locked into their family business.  He just asked.  And by asking them, he brought significance into their life.  By asking them, he empowered them for ministry.  You see, it’s important to ask and it means something to be asked.

These brothers were instead asked to take on the work of discipleship and they ended up with a life that neither of them could have foreseen.  Simon would become Peter, the “rock”, one of Jesus’ apostles and ultimately would be made a saint in the tradition of the church.  But he needed to be asked.

In this season between Christmastide and Lent, this ordinary time, we are reading accounts of callings and responses.  It’s not because we lack some big incarnation or resurrection to carry us through the season.  It is rather because it is in our ordinary lives that God finds us and asks us to join in the work.  It is in our busyness and our day-to-day struggles that God enters our lives and compels us to put down our nets if only long enough to look up and see the shore.  And it is when we are fully convinced that we are not gifted enough or rich enough or young enough or just enough that God shows us how to be someone new.  God has asked you to follow.  What is your response?

In a sermon on this same text, Richard Zajac tells the story of a young boy who goes into a restaurant with his mother and his grandmother and sits down to order.  The waitress took the grandmother’s order, then the mother’s order, and then she turned to the little boy and asked: “What would you like?” The mother immediately said: “Oh, I will order for him.” The waitress, without being overly rude, ignored the mother and again asked the little boy: “What would you like?” The mother once again spoke up: “I will order for him!” The waitress ignored her yet again and asked the little boy one more time: “What would you like?” “I would like a hamburger!” he stammered. “How would you like your hamburger?” asked the waitress. “Would you like it with onion, mustard, and the works?” His mouth now open in amazement, the boy said: “Yes, I would like the works!” The waitress went over to the window and she howled the grandmother’s order, then the mother’s order, and then in a loud voice she said: “And a hamburger with the works!” The little boy turned to his mother in utter astonishment and said: “Gee, Mommy! She thinks I am real!” That waitress, by asking the little boy what he wanted, provided him with status. The asking gave him recognition; it gave him a feeling of importance that he had never had before. (From “Asking”, a sermon by Richard E. Zajac in the books, Life Injections II:  Further Connections of Scripture To the Human Experience, available at http://www.sermonsuite.com/content.php?i=788029029&key=t8lpon8elTIzrnex, accessed 18 January, 2011.)

It is, after all, that great light that we were always promised!  Those who have been walking in darkness, unable to see, have finally begun to see the dawn.


  1. What does this passage mean for you?
  2. What does it say to us about our own loyalties?
  3. We’ve talked a lot about “reframing” today. What does that mean in the context of our own lives?
  4. So what gets in the way of our discipleship?
  5. What gets in the way of our inviting others to discipleship?




Some Quotes for Further Reflection:



Give yourself fully to God.  [God] will use you to accomplish great things on the condition that you believe much more in [God’s] love than in your own weakness.  (Mother Teresa)





You are the god who makes extravagant promises.  We relish your great promises of fidelity and presence and solidarity, and we exude in them.  Only to find out, always too late, that your promise always comes in the midst of a hard, deep call to obedience.  You are the God who calls people like us, and the long list of mothers and fathers before us, who trusted the promise enough to keep the call.  So we give you thanks that you are a calling God, who calls always to dangerous new places.  We pray enough of your grace and mercy among us that we may be among those who believe your promises enough to respond to your call.  We pray in the one who embodied your promise and enacted your call, even Jesus.  Amen.  ((“A Hard, Deep Call to Obedience”, from Searcy’s Awed to Heaven, Rooted in Earth, p. 90)


Epiphany 2A: Come and See, Come Now

following-christOLD TESTAMENT:  Isaiah 49: 1-7

Read the passage from Isaiah

This week’s Old Testament passage is the second of those writings known as the “servant songs” that we discussed last week.  In this one, it is the servant (and not God) that is presented to the world.  You can imagine him stepping forward and speaking as God once did.  He tells of his calling, which has already taken place.  This seems to be a calling that was made to a specific individual, rather than to the whole nation of Israel.  But in verse 3, “Israel” is unmistakably mentioned.  Some may think that rather than this intending to mean “Israel, my servant”, is may just as easily mean: “You are Israel.  You are my servant.”  But either way, Israel is called to follow God.

The servant here knows himself (or herself!) as having been called by God and accepts the role that God has laid out as the speaker to the nation.  The servant understands himself as a “light to the nations”.  This is the one time that the servant is depicted as an individual.  In this case the “call” moves from a wider scope to a more narrow one, from communal to individual.  But either way, the servant’s role is to lead the community toward God.

This passage begins with a reference to the nations, even to those peoples “far away”.  So what God is doing here in Zion is meant to be witnessed by all.  This is not a private affair.  Essentially, the nations (all of them) are to be illuminated through the servant’s activity and existence.  A light is not a focus of attention on itself, but serves to open eyes to something that was previously not perceived.  So because of this servant and, then, because of Israel, all nations are called forth into the light of God.  Here, “to be a light to the nations” does not mean necessarily going out and converting.  It means, rather, to be faithful to God in such a way that others will notice.

The servant, as part of the acceptance of his role, asserts his true and total dependence upon God.  He lays out that his whole life, even from birth, has been set with God’s purpose for this specific vocation.  But the results still seem to be hidden and the servant becomes skeptical of the outcome.  But, as the passage implies, being chosen is just that—it may not mean understanding everything but rather being open to following.  The servant, chosen and named, has no escape from the task for which he has been summoned.  The servant is well equipped for the work that he or she is called to do—gathering and being light.


  1. What comes to mind upon your reading of this passage?
  2. What does this image of the “light” to the nations mean to you?
  3. What is the difference between “converting” and being faithful enough that others will be led to God?
  4. What do you see it took for this servant to totally accept his God-offered role?
  5. So what does this mean for us?


NEW TESTAMENT:  1 Corinthians 1: 1-9

Read the passage from 1 Corinthians

Corinth is located about forty miles to the south-southwest of Athens on the isthmus that links that area to the rest of Greece.  In ancient times, then, the city was very strategic commercially and, for Paul, also strategic religiously.  Because of its location, it boasted a wide religious diversity.  Politically, it was a colony of the Roman Empire, which assured a special relationship with Rome and the Roman government.  It sort of had a reputation, then, of a seemingly wealthy community without a lot of depth to it.  Many viewed it as having a lack of culture.  Paul probably arrived in Corinth in 50 CE, after he had established churches in Philippi and Thessalonica.  We learn in what we call “The First Letter to the Corinthians” that there was at least one previous letter, which we do not possess.

It seems that, in an attempt to follow Paul’s guidance in that first letter, there are members of the church that have tried to distance themselves from seemingly “immoral” people.  So, in our “First Letter”, Paul reminds them that they are a community.  To be a believer apart from the community is inconceivable for Paul.  This is where we get the parts of the letter that talk about the different faith maturities and different gifts.

In the passage that we read, we once again encounter more “call” language.  It is clear that both Paul and every member of the community is “called”.  He affirms what they have done so far, but he also leads them to see that this is just the beginning of their own journey of living out their call.  Once again, with the call comes complete dependence upon God and for that we are reminded to be thankful for that and for others.  Paul’s relationship to other believers and his thankfulness to God are linked and is not based on whether Paul likes them or agrees with them, but on the simple fact that God’s grace is active in them.  Paul reminds us that our lives in Christ are never just our own but always involve how we relate to those around us. Essentially, he begins to confront what is becoming a sort of growing “spiritual arrogance” for the Corinthian church or the sense of one’s own self-importance and “rightness” when it comes to the faith.

This whole idea of how we see ourselves as Christians takes us back to that “light to the nations” image.  It confirms that none of us have “arrived” and that we are all still on the journey.  It is again a call to “Listen to me, O coastlands, pay attention…” as we read in this week’s first passage.  It is a call for us to always be open to discerning who and whose we are for those of us who call ourselves “Christian”.


  1. What does this passage mean for you?
  2. What for you is meant by Paul’s image of this call by God—dependence upon God as well as relationships with others?
  3. In essence, Paul is claiming that the way we see ourselves as relating to God affects the way we see ourselves relating to others.  What meaning does that hold for you?
    1. How do you think those images affect relationships with others?
    2. Are there any that might contribute to that whole idea of “spiritual arrogance” that Paul warned against?
    3. So what does the call to be a “light to the nations” mean after reading this passage?



GOSPEL:  John 1: 29-42

Read the Gospel passage from The Gospel According to John

This passage is part of what is essentially the writer of John’s “prelude” to Jesus’ ministry.  Verses 1-18 celebrate Jesus’ origins, even back to “the beginning” of Creation;  Verses 19-34 narrates the initial witness of John the Baptist to Jesus; and Verses 35-51 depicts the gathering of Jesus’ first disciples.

So we begin in the middle of the John the Baptist section as John is shown as unafraid to speak the truth about his identity and his ministry.  He boldly announces the truth to anyone who will listen.  Verse 29 begins the highlight of John’s testimony and rather than just hearing “about” it, we get to hear the witness first hand.  Jesus sort of stands on the sidelines at the beginning.  John then identifies Jesus as the “Lamb of God who takes away the sin of the world.”  He is pointing away from himself; he is pointing toward Jesus.  Note that sin is singular here.  It is talking about the collective brokenness of the world, rather than our individual sins.  He is pointing to Jesus as the Savior not of us as individuals but of the world.  And then John seems to step aside.

Then we switch to the beginning of the gathering of Jesus’ disciples.  Note here that two disciples follow Jesus as a direct result of John’s witness.  John showed them the light.  After this John simply disappears from the scene.  The verb “to follow” has both a literal meaning, but it is also often used as a metaphor for discipleship.  This is a distinctive trait of the writer of John’s style.  The first two disciples are the only ones given names in this call narrative.  The third one is not.  This anonymity is reflective of the writer’s understanding of discipleship as a broader vision.  (In essence, the “other disciple” could be us!) There is, for example, no formal catalogue of the twelve disciples in John.  Discipleship is meant for all of us.  And when Jesus calls us to follow, the answer is always “come and see”.  You have to come and see for yourself.

Walter Brueggemann describes our response as “finding a purpose for being in the world that is related to the purposes of God.”


Isaiah wanders over from the canapé table and says, “I couldn’t help but overhear your words, and I know exactly what you mean. I have labored in vain, yet surely my cause is with the Lord.”  “And our reward with God,” says the realtor. The party goes on around them, but they have been caught up in something new.  Jesus hears John introduce him again. This time John is standing with two men who will turn out to be the first disciples, and John announces, “Here is the Lamb of God.” That’s enough to make the men follow him, but Jesus seems to want to clarify.

“Who are you looking for?” he asks.  The disciples aren’t interested in the question. “Rabbi, where are you staying?” they ask. The disciples are not looking for small talk, or more introductions. They are looking for a way of life. “Come and see,” Jesus says, as if to suggest that we do know one another not by titles or names but ultimately by how we live. How ordinary. Jesus has gone from being the Lamb of God to a guy having some other guys over to his place.

But then Simon Peter’s brother brings him to Jesus and says, “We have found the Messiah.” Is Jesus irritated with the grand introduction? Apparently not, for he responds by giving Simon an entirely new name. In the end, it is Jesus who makes the introductions and Jesus who gives the new life. (From “Grand Introductions”, by Lillian Daniel, in The Christian Century, January 2-9, 2002, available at http://www.religion-online.org/showarticle.asp?title=2256, accessed 12 January, 2011.)


  1. What meaning does this passage hold for you?
  2. What does a “call” mean for you?
  3. What does it say about our own call?
  4. What stands in the way of our response?
  5. What meaning does John’s “stepping aside” mean for you?
  6. And how does this speak to the call to “be a light to the nations”?




Some Quotes for Further Reflection:

The desire to fulfill the purpose for which we were created is a gift from God. (A. W. Tozer)

Vocation does not come from willfulness.  It comes from a listening.  I must listen to my life and try to understand what it is truly about—quite apart from what I’d like it to be about—or my life will never represent anything real in the world, no matter how earnest my intentions…Vocation does not mean a goal that I pursue.  It means a calling that I hear.  (Parker Palmer, in Let Your Life Speak:  Listening for the Voice of Vocation, 4)

The message of Jesus Christ demands a response of the hearer’s whole life.  (Richard Lischer, The Preacher King:  Martin Luther King, Jr. and the Movement that Moved America)












Happy are those who make the Lord their trust,

Who do not turn to the proud, to those who go astray after false gods.


I have a dream that one day on the red hills of Georgia, sons of former slaves and sons of former slave-owners will be able to sit down together at the table of [humanity]…I have a dream my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.  I have a dream today!


You have multiplied, O Lord my God, your wondrous deeds

And your thoughts toward us; none can compare with you.



Burnt offering and sin offering you have not required.


I have a dream that one day every valley shall be exalted, every hill and mount shall be made low, the rough places shall be made plain, and the crooked places shall be made straight and the glory of the Lord will be revealed and all flesh shall see it together.



I delight to do your will, I my God; your law is within my heart.”


See, I have not restrained my lips, as you know, O Lord.


With this faith we will be able to hew out of the mountain of despair a stone of hope.  With this faith, we will be able to transform the jangling discords of our nation into a beautiful symphony of [unity].  With this faith we will be able to work together, to pray together, to struggle together…to stand up for freedom together, knowing that we will be free one day.


I have not hidden your saving help within my heart,

I have spoken of your faithfulness and your salvation;



This will be the day when all of God’s children will be able to sing with new meaning—“my country ‘tis of thee; sweet land of liberty; of thee I sing;


Do not, O Lord, withhold your mercy from me;




Let your steadfast love and your faithfulness keep me safe forever.  Amen.


(Compiled by Shelli Williams from the words of Psalm 40: 1-11 and excerpts from “I Have a Dream”, a speech by Dr. Martin Luther King, Jr.)