Isaiah 9:1-4 returns to the Epiphany imagery of light and darkness, promising victory of one over the other. (See also our conversation for Epiphany, Year A, January 6, 2008). Equating darkness with oppression in Babylon, the prophet promises light and liberation. Victory is celebrated; and the spoils of war are triumphantly divided. While human emotions of revenge are understandable, preaching reversed oppression is highly problematic. How can we listen in new ways to these texts that are bound by such dualisms between light and dark, victory and desolation of the enemies? Can we imagine liberation without turning around to oppress the oppressors?

The verses following the lectionary passage allow for some options, calling people to justice and righteousness (mishpat and sedaqa in verse 7) – that holistic understanding of acting for the wellbeing of all so precious in covenant language.

Psalm 27:1, 4-9 furthers the imagery of light – praising God who is “my light” (verse 1).  Once again, light links with God’s redemption that is sufficient for all human needs.

1 Corinthians 1:10-18 continues last week’s letter from Paul to the church at Corinth – calling for agreement among the members of the congregation. It was understandable during Roman rule that congregation were not to draw the attention of the authorities upon themselves by public quarrels.  Yet the call for sameness and total agreement as a strategy in human communities is problematic. Healthy groups of people may agree to disagree, and to embrace and celebrate their differences, rather than coerce each other into assimilation. This dynamic is especially important in the building and maintaining of LGBT communities where many of us carry traumatic wounds of being excluded because of difference.

	How evident is diversity and difference in your community or church?  Who is invited?  Where does your church of community seem to draw boundaries?

Matthew 4:12-23 returns to the narrative in Matthew where we learn about how dangerous it is for the Jews who are proclaiming change.  John the Baptizer has been killed for his activities, and Jesus is afraid enough to relocate to Capernaum. The writer of Matthew recites ancient Scripture from the prophet Isaiah – again drawing upon the dualistic language of light and darkness – to explain what is going on (verses14-16).

Roman persecution recalls the past persecution and resistance of God’s exiled people in Babylonia.  Now, Jesus publicly gathers followers to preach an end to the current empire. He knows what is at stake, and he moves forward without being overly cautious. He calls for a turn-around, repentance.  What will it take for us to drop what we are doing and follow on this path.

	What do you think about the word “repentance”?  What might be results of radical turn-arounds in your life, you church, and the public-political arena?