Sermon: The Sign at Cana

Lectionary: Epiphany 2(C)
Text: Psalm 36:5-10; John 2:1-11

Wedding Troubles

Marriage in Cana, Anders Eriksson, 1807

Probably the only thing true about weddings is that nothing about it goes completely according to plan.

In most of our experiences, weddings, even after including dinners that occur prior to the main event, don’t last more than a few days. The weddings of Jesus’ society, however, lasted an entire week. And it wasn’t just people coming together for one dinner and going home. The event went on day and night for the entire week.

There was plenty that could go wrong. And in the wedding narrated in John 2, something went very, very wrong. The wine ran out during the middle of the week. That might not seem like such a catastrophe to our sensibilities. If we run out of wine, we just have someone go to one of the liquor stores and pick up some bottles or boxes.

But for illustration’s sake let’s imagine the entire population of Petersburg celebrating the marriage of a couple of its residents[1], and the party goes on day and night for 168 hours.[2] “Responsible drinking” hadn’t yet entered the lexicon although outright drunkenness would be strongly frowned upon.[3] However, it would be an affront to the host and be considered socially unacceptable to refuse to partake.[4] And with the continuous feasting and drinking, the entire stock of all the liquor stores in town gets depleted. Even if new stock was ordered that very same day, the next shipment is at least a week away.

This is a grand failure on the part of the wedding planners and caterers. Could they not accurately predict the amount of wine that would be needed? They would be the laughingstock of the town and region for decades to come. People would think twice about hiring them again. The groom and bride would also bear the shame of hosting the most catastrophic wedding of the century.

No Wine, Full of Shame

Picture what I just described as a present-day analogy to the setting in which Jesus and his mother are found when the narrative opens in John 2.

¹ On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there. ² Jesus and his disciples had also been invited to the wedding. ³ When the wine gave out, the mother of Jesus said to him, “They have no wine.” ⁴ And Jesus said to her, “Woman, what concern is that to me and to you? My hour has not yet come.” ⁵ His mother said to the servants, “Do whatever he tells you.” (John 2:1-5 NRSVue)

The scene is set. The principal characters have moved onto stage.

For some reason, the author notes that it is the third day.[5] We will return to this in just a little bit.

The wedding is in Cana, a village about 10 miles north of Nazareth. The proximity of the two villages (about a half-day travel on foot) implies that the wedding could have been of one of Jesus’ relatives. And that could explain why Jesus’ mother seemed to have some involvement in the management of the event. It also explains why Jesus and his new disciples, probably numbering about five at this point, were also invited.

Sometime during the wedding week, the wine runs out. And this is truly a catastrophe, since a Middle Eastern wedding is not just an event, but a time when social hierarchies and standings are evaluated and adjusted. Two families are joined through the wedding and new hierarchies of honor are established. The wine running out is a shameful event for all who were involved in the planning, organizing, and hosting the wedding. The shame will continue to haunt them and their families for a very long time, perhaps their entire lives.

When Jesus’ mother states, “They have no wine,” Jesus is fully cognizant of the myriad implications that holds for the wedding couple, their families, his mother, his family, and himself. Yet his response is puzzling: “Woman, what concern is that to me and to you? My hour has not yet come.” It seems like Jesus is not at all concerned about the immediate problem. His thoughts seem to be elsewhere. We will return to this in a little bit.

Much has been made of the way Jesus addresses his mother as “woman.” Suffice to say that scholars conclude that it was not a rude method of addressing a woman, but it does seem to imply a kind of distance between the two. The manner of address is not familial.

His mother either ignores what seems like Jesus’ indifference, or she understands what is going on inside his head. She turns to the servants and places them under Jesus’ command.

Sidebar: Assumptions Made In Our Readings

There is a point that struck me while reading the setting of this scene. We often talk and hear about how destitute Jesus’ family might have been. But that might not be quite accurate. Jesus’ mother seems to have some degree of status and authority among the families present. And then there is the fact that John the Baptist and his family were from the priestly line and would have had some of the comforts that go along with serving at the Jerusalem temple. What might have happened to form our idea of economics of Jesus’ life is that 1) the popular images of the circumstances of Jesus’ birth, 2) the wilderness setting of John’s preaching, and 3) Jesus’ itinerant ministry might have overly colored our ideas. To be fair, they were probably nowhere up to modern middle-class standings, but it might be more accurate to say that they had some degree of comfort and security in their daily lives.

Miscommunication and Misunderstanding

In the gospel according to John, the author frequently has Jesus and his interlocutor communicating on different levels, often with comedic results. One clear example is where Jesus speaks with Nicodemus. Nicodemus is hearing and speaking at the human level of literal water and birth. Jesus, however, is communicating at a metaphorical and spiritual level where water and birth are infused with new, spiritual meanings.

I see something similar happening with the narrative of the wedding. There are words and phrases that seem oddly placed and seem to have little relevance when taken literally. But when they are interpreted as prefiguring Jesus’ death and resurrection, the pieces begin to come together.

We earlier noted that the setting begins with “the third day.” This could simply be a sequence of days, but it could also be an allusion to Jesus’ resurrection. In the very next story where Jesus cleanses the Temple, another reference to “three days” is made and here it is made explicit that these three days refer to his resurrection.

But the phrase that ties the wedding story to Jesus’ passion is his words, “My hour has not yet come.” Jesus repeats this several times during his ministry until the final week (in chapter 12) where the phrase changes to, “The hour has come for the Son of Man to be glorified.”

At the end of this story, the narrator writes, “Jesus did this, the first of his signs, in Cana of Galilee and revealed his glory, and his disciples believed in him.” (John 2:11) This is another signal that the story is a partial revelation of God through Jesus, a revelation – an epiphany – that will see its fullness in the crucifixion and resurrection of Jesus.

When Jesus’ mother informs him that “there is no wine,” she is speaking literally. But Jesus’ response is at the spiritual and metaphorical level. Unlike Nicodemus who will speak his confusion and misunderstanding, Jesus’ mother simply accepts what Jesus says and turns to command the servants. Did she realize Jesus’ words and its spiritual significance? The narrator leaves this ambiguous.

Note that Jesus’ mother only appears here and at the crucifixion, both times unnamed and referred to only as Jesus’ mother. Scholars and commentators see in Jesus’ mother a picture of an idealized disciple, who walks with Jesus and places her trust in him, even at the cross. From that perspective, we might speculate correctly that Mary did indeed understand that Jesus was turning her thoughts from literal wine to something else with deeper meaning and purpose.

The Miracle Isn’t About the Miracle

With that in mind, there are several more points to glean from the rest of the story.

When this story is told and interpreted, the focus is often on the miracle itself. But for the narrator and Jesus, the miracle itself takes a back seat. The miracle is not the point. In fact, John does not use the term “miracle” but uses the word “sign” to report Jesus’ significant actions.

One point to consider is the transformation of ordinary into extraordinary. The water jars were there for the ordinary rites of ceremonial purification. Neither the jars nor the water that they held were consecrated in any special manner. Jesus uses the ordinary vehicles of life and transforms them into objects from which joy and celebration pours forth.

Another point to consider is that those in charge had no idea from where this excellent wine suddenly arrived. The servants knew, and Jesus’ disciples knew. But apparently no one else was privy to how exactly the caterers found this delicious wine. In the same way, the kingdom of God may arrive through unexpected sources, sources that may not be through the usual channels that we expect God to use.

A third point to consider is regarding traditions and the value of traditions. Sometimes tradition has value. Jesus did not get rid of Judaism. But he was also critical of meaningless traditions. Jesus’ society valued older traditions over new teachings. When the head caterer exclaimed, “Everyone serves the good wine first and then the inferior wine after the guests have become drunk. But you have kept the good wine until now,” (John 2:10) it is meant quite literally, but the writer of John also intends it to be understood metaphorically.

The synoptic gospels include a parable about new wine in old wineskins. John does not include it, but here in the wedding story, I see a similar idea. The older traditions and such are not bad, but in Jesus, something newer and better has arrived.

The Epiphany

Finally, what does this story reveal about Jesus? The text says Jesus “revealed his glory.”

I think one of the things revealed is the abundance of God’s grace and favor. If the wine here can be seen representing joy, celebration, and the abundance of life, where it was running out Jesus not only replenishes but does so with over-the-top abundance. Jesus provided 120 to 180 gallons of wine.[6] That converts to 600 to 900 standard bottles of wine.

Do we live our lives fearing about running out, or are we able to live in abundance even when it might seem we are starting to run short on some things?

Another epiphany is that Jesus cares about what humans think is important. Even though the writer of John has Jesus speaking at a different level, Jesus nevertheless takes care of the human need for celebration, to keep shame at bay, and provide for material needs.

Modern Christians and Christian communities are generally competent at talking about spiritual matters and providing programs to address them. But how do we fare in meeting the emotional and material needs of our fellow humans? How are we at promoting and preserving joy within our communities?

This is only the first of the seven signs that John records in his gospel account. But being the first should inform us that there are several key revelations of God presented here.

If I was to summarize the epiphany of Jesus through this first story, it would be this: Jesus places a high value on human celebration and joy. Jesus offers us a way to change our perspective from living from scarcity to living into abundance.

In the name of God who called Creation “good”,

In the name of God who became a part of Creation,

And in the name of God who challenges us to the work of restoration and reconciliation of all Creation back to God, Amen.

Bibliography

Bartlett, D. L., & Taylor, B. B. (2009). Feasting on the Word: Year C, Volume 1 (Preaching the Revised Common Lectionary). Louisville, KY: Westminster John Knox Press.

Dunn, J. D., & Rogerson, J. W. (2003). Eerdmans Commentary on the Bible. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co.

McGrath, J. F. (2021). What Jesus Learned from Women. Eugene, OR: Cascade Books.

Paulien, J. (2003). John: The Beloved Gospel. Nampa, ID: Pacific Press Publishing Association.

 

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[1] Western weddings, even though they are public events, still come from a private perspective. The focus is the couple, and guests are typically family, friends, and those specifically invited to attend. A Middle Eastern wedding of Jesus’ time is entirely a public and communal affair. We see this public nature extended to banquets other than weddings and can often include unexpected guests (c.f., Simon’s banquet, Mark 14:3-9; the uninvited wedding guest, Matthew 22:10-13).

[2] They probably do take time to sleep, but it is still continuous feasting and celebration for an entire week.

[3] We should note though that the alcohol content of wine was probably lower back then than in today’s.

[4] I am not advocating for or against drinking. Alcoholism and drunkenness are serious issues that can be prevented and treated. This paragraph is a thought experiment to overlay Jesus’ cultural norms into our time to better understand what was happening between the words of the biblical text. We have modern science which helps inform choices that we make regarding the consumption of alcohol.

[5] The Good News Translation uses “two days later,” while technically correct, miss a theological significance of “the third day.” The GNT also uses “miracle” instead of “sign” which may be more understandable in the English vernacular, but also misses a theological point that the author of the gospel is making.

[6] I grew up in a denomination that advocated and required complete abstinence from consuming alcohol. Interpretation of texts, as I see them now, involved a considerable amount of motivated reasoning and cherry picking to explain away the use and consumption of wine in the Bible, especially in the New Testament. What I see now is that the Bible is multivocal and there is no singular, correct view on the use of alcoholic drinks that can be found in the biblical text. For me, the proper vs. improper use comes to an individual asking for themselves if consuming alcohol ends up harming themselves and/or others, or if it can be a tool to facilitate relationship building and joy. For some people, this will mean that they cannot consume alcohol and perhaps need to avoid any environment that includes it. For others, the degree and amount can vary. What I do believe the Bible condemns is drunkenness to the point of losing control over one’s thoughts, words, and actions, i.e., causing harm, and becoming addicted to its use, i.e., making it an idol on whose altar money, job, family, and relationships are sacrificed.

Sermon: God's Beloved

Lectionary: Baptism of the Lord, Year C 

Texts: Isaiah 43:1-7; Acts 8:14-17; Luke 3:15-17, 21-22

Baptism of Christ

Today’s gospel reading began with “As the people were filled with expectation and all were questioning in their hearts concerning John, whether he might be the Messiah.” (Luke 3:15 NRSVue) Through this verse we learn that the expectation for a Messiah was high. From what we have regarding the history and literature of that period, apocalyptic sentiments were heightened.

But this verse raises a question that is not answered by today’s gospel reading. The question is this: why did the people want to believe that John might be the Messiah? To come to some possible answers, we need to read the text that came before. Some of these verses were read during the Advent season, but it will be helpful to read them again to remind ourselves of the setting.

Luke 3:3-6 reads,

³ He [John] went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, as it is written in the book of the words of the prophet Isaiah, “The voice of one crying out in the wilderness: ‘Prepare the way of the Lord; make his paths straight. ⁵ Every valley shall be filled, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough ways made smooth, ⁶ and all flesh shall see the salvation of God.’” (Luke 3:3-6)

What is the region around the Jordan? The regions include Judea, Samaria, Perea, Decapolis, and Galilee. We don’t know for certain that John went to all these regions, but we have a pretty good indication that people from these areas heard about John and came to see and hear him. A key point to note about this is that the areas mentioned include Jews, Samaritans, Romans, Greeks, and other ethnicities that made up the Roman empire. The ancient Jewish prophets saw a time, often associated with an anointed one, when the nations would be gathered and come to Israel. What was happening with John at the Jordan may have been seen and interpreted as fulfilling what the prophets foresaw.

When John saw the crowd,

⁷ John said to the crowds coming out to be baptized by him, “You brood of vipers! Who warned you to flee from the coming wrath? ⁸ Therefore, bear fruits worthy of repentance, and do not begin to say to yourselves, ‘We have Abraham as our ancestor,’ for I tell you, God is able from these stones to raise up children to Abraham. ⁹ Even now the ax is lying at the root of the trees; therefore every tree that does not bear good fruit will be cut down and thrown into the fire.” (Luke 3:7-9)

The message John gives follows in the footsteps of the prophets of old. It is a message of repentance and judgment. It is a message where those opposed to the ways of God will be removed and an ideal society remains to be enjoyed by those who follow God. It is an apocalyptic message and a messianic message. And following in the pattern of the ancient prophets, the message is one where belonging to God is not based on one’s ancestry, ethnicity, or nationality, but on God’s selection and choice, which means belonging is open to all.

The people want to know how they can prepare so they can belong to this new society.

¹⁰ And the crowds asked him, “What, then, should we do?” ¹¹ In reply he said to them, “Whoever has two coats must share with anyone who has none, and whoever has food must do likewise.” ¹² Even tax collectors came to be baptized, and they asked him, “Teacher, what should we do?” ¹³ He said to them, “Collect no more than the amount prescribed for you.” ¹⁴ Soldiers also asked him, “And we, what should we do?” He said to them, “Do not extort money from anyone by threats or false accusation, and be satisfied with your wages.” (Luke 3:10-14)

The society John describes is not where everyone is identical. Each still has their role and purpose, but each exists for the greater good. Each member of society is looking out to make sure everyone else is taken care of. Taxes are collected, only as needed, in order to promote the common good. Self-interest and greed have no place in this society. Equitable justice is the principle on which this society is based. Once more, this vision of an ideal society reflects that which was envisioned by the ancient prophets. It was a society that God’s anointed was expected to inaugurate and preside over.

The stars were lining up[1], one might say during Epiphany season, for the appearance of God’s anointed one, aka the Messiah. Therefore, “The people were filled with expectation and all were questioning in their hearts concerning John, whether he might be the Messiah.” (Luke 3:15)

But John dismisses their expectations about himself.

¹⁶ John answered all of them by saying, “I baptize you with water, but one who is more powerful than I is coming; I am not worthy to untie the strap of his sandals. He will baptize you with the Holy Spirit and fire. ¹⁷ His winnowing fork is in his hand to clear his threshing floor and to gather the wheat into his granary, but the chaff he will burn with unquenchable fire.” (Luke 3:16-17)

I would like to pause to make an observation regarding John’s attitude toward power and influence. John had a great deal of influence over the people. He may have had some degree of assumed power from his ancestry and ties to the priesthood, but he seemed mostly to be an outsider. Yet he wielded a great deal of power of the people. In spite of that, he knew his relationship with God and that any influence and power he had was granted by God. He knew that he was not and could not be the Messiah; that God had someone else in mind for that role. John did not try to hold on to his influence and power but pointed toward someone who would be greater.

We need to keep this foremost in our minds when we look at leaders, especially those who hold or claim to positions of spiritual and religious leadership. Self-aggrandizement is a key sign that they are probably not fit to be a leader. Those who seek position wholly or in part to increase their own power and influence are not following God’s way of leading. When we examine Jesus’ life and ministry, even as God’s anointed, the Messiah, he did not seek power or influence for himself. His work was entirely dedicated to empowering the powerless and restoring them as complete human beings in society.

We now get to the text where Jesus is baptized.

²¹ Now when all the people were baptized and when Jesus also had been baptized and was praying, the heaven was opened, ²² and the Holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, “You are my Son, the Beloved; with you I am well pleased.” (Luke 3:21-22)

In Luke’s version of Jesus’ baptism, when Jesus is baptized, he is not recognized explicitly nor does John mount a protest when Jesus arrives. Jesus is merely one among the many whom John baptizes. Jesus does not draw attention to himself. The text notes the Holy Spirit descending as a dove and a voice from heaven. Did anyone else see or hear what happened? The gospels are ambiguous on this point. Jesus himself saw and heard, and the texts seem to indicate that John saw and heard also. But did anyone else among the people experience this anointing and inauguration of Jesus to public ministry? The answer is unclear.

A point to think about that we can draw from this is that even as Messiah, Jesus did not make any special attempts to draw attention to himself. Even as he went about in his public ministry, Jesus often tried to keep his works and preaching from becoming too public. Jesus did not want special treatment. He needed to live life as a human being experiencing the trials of life that go along with it. Unlike the other gods of the Roman empire, Jesus would experience the entire gamut of humanness and thereby qualify himself to be the prototype (as the epistle to the Hebrews puts it) for new humanity in a new society.

When the voice speaks about Jesus, one of the allusions is to text found in Isaiah 42:1-9.

¹ Here is my servant, whom I uphold,
my chosen, in whom my soul delights;
I have put my spirit upon him;
he will bring forth justice to the nations.
² He will not cry out or lift up his voice
or make it heard in the street;
³ a bruised reed he will not break,
and a dimly burning wick he will not quench;
he will faithfully bring forth justice.
⁴ He will not grow faint or be crushed
until he has established justice in the earth,
and the coastlands wait for his teaching.
⁵ Thus says God, the LORD,
who created the heavens and stretched them out,
who spread out the earth and what comes from it,
who gives breath to the people upon it
and spirit to those who walk in it:
⁶ I am the LORD; I have called you in righteousness;
I have taken you by the hand and kept you;
I have given you as a covenant to the people,
a light to the nations,
⁷ to open the eyes that are blind,
to bring out the prisoners from the dungeon,
from the prison those who sit in darkness.
⁸ I am the LORD; that is my name;
my glory I give to no other,
nor my praise to idols.
⁹ See, the former things have come to pass,
and new things I now declare;
before they spring forth,
I tell you of them.

This is what it means to be God’s anointed, the Messiah. The influence and power of the Messiah will not be carried through physical force, military might, or political threats and favors. It will be through gentle and humble service. It will be through activity that seeks to bring justice where the powerful of the world have acted unjustly. It will be through activities that cause the world’s powers to eventually crucify him. It will be through the creation of a new society that continues to make peace and establish justice in the world, not by might but through love.

When each new individual joins this new society, one that is sometimes referred to as the global Christian church, when the Holy Spirit anoints this new individual, this is the path they are called to walk.

Each of us who have been baptized into Christ and received the Holy Spirit continue the work of Jesus Christ. We have been anointed as children of God to bring the good news to the poor, to open the eyes of the blind, to confront and correct injustices of the nations, and to identify as the body of Christ. Baptism is not primarily about “being saved,” particularly in the individual sense, but instead about joining the community and body of Christ and to be with and to work in harmony with all other members of the body.

When Jesus was baptized, he joined humanity. When we are baptized, we join Jesus in the new humanity that he began.

Bibliography

Bartlett, D. L., & Taylor, B. B. (2009). Feasting on the Word: Year C, Volume 1 (Preaching the Revised Common Lectionary). Louisville, KY: Westminster John Knox Press.

Dunn, J. D., & Rogerson, J. W. (2003). Eerdmans Commentary on the Bible. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co.

Howard, J. K. (1970). New Testament Baptism. London: Pickering & Inglis LTD.

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[1] Metaphor definitely intended for the season of Epiphany.

Sermon: Beginning of Epiphanies

Lectionary: Epiphany 1(C)
Texts: Isaiah 60:1-6; Psalm 72:1-7, 10-14; Ephesians 3:1-12; Matthew 2:1-12

The Nativity Creche is Wrong

There is a Christmas meme that has popped up in my social media feeds this season. If you’ve seen it, you will know exactly what I am about to describe where this is going.

The meme is a picture of a nativity set – the stable, Mary and Joseph, shepherds, and the magi – with a cat sitting in the middle of the set where the manger and Jesus should be. In the caption for the meme, a question is asked, “What is wrong with this picture?”

The obvious answer is, of course, “The cat.” But the humor and comedy is presented in the answer given, “There were no magi at Jesus’ birth.”

Now, there is plenty more that is inaccurate and “wrong” about the popular narratives of Christmas that we have been handed, but that is for another time. For today, we will focus on the arrival of the magi to honor Jesus.

In the Matthew account of Jesus’ birth and infancy, the magi enter a house in Bethlehem in which Mary and Joseph are living. Not some cave or a stable with a manger. And after the magi arrive and when they do not return to Herod, Herod orders the murder of all male infants under two years of age. Thus, we should understand that some time has passed between the birth and the time the magi arrive – as long as two years.

Epiphany Is Supposed to be Important

And that introduces us to the difference and separation between Christmas and Epiphany. Epiphany is supposed to be one of the most important holy days, holidays, or feast days in the Christian calendar, but in most of our experiences and memories, it is treated more as an afterthought to Christmas – the day when Christmas officially comes to an end. In churches that don’t follow the liturgical calendar, like the one I grew up in, Epiphany may not even be in their vocabulary.

Another interesting tidbit about Epiphany is that its official date falls on January 6. Which means it will occur tomorrow; not today. Today is the twelfth day of Christmas. But because Epiphany is so important, or because it is supposed to be, most liturgical churches move and observe it on the first Sunday after the New Year. Which it is today.

I became curious to see when Epiphany and Sunday coincide, and it turns out, not very often. The last time the two came together was in 2020. The next occurrence takes place in 2030.

Why is Epiphany Important?

Each Sunday during the season of Epiphany reveals something about Jesus and what he reveals about God and the gospel of God’s kingdom. The beginning of Epiphany starts with the arrival into Judea of non-Jewish seekers of God’s Anointed, the Christ. Next Sunday we remember the baptism of Jesus. The Sunday after that we will encounter Jesus performing his first sign. And so on.

Today we focus on the arrival of the magi to worship Jesus. The day of Epiphany, the day marking the beginning of the season of Epiphany, is considered one of the high holy days in the Christian calendar. It is on the same level as Christmas and Easter. So, what does this reveal about Jesus Christ that is so very important? The lections assigned for today give us clues that point in the same direction.

The Isaiah reading includes, “Nations will come to your light and kings to your dawning radiance.” (60:3) From the Psalm reading, we heard, “Let all the kings bow down before him; let all the nations serve him.” (72:11) The author of Ephesians wrote, “His plan is that the Gentiles would be coheirs and parts of the same body, and that they would share with the Jews in the promises of God in Christ Jesus through the gospel.” (3:6) And in the gospel reading from Matthew we heard, “After Jesus was born in Bethlehem in the territory of Judea during the rule of King Herod, magi came from the east to Jerusalem.” (2:1).

Prophecy: descriptive, not predictive

It is easy and maybe natural, especially for modern Christians, including us, to interpret these and other additional texts and conclude that the older testament predicted the arrival and birth of Jesus. And in fact, that is what has happened.

Especially when reading Matthew, where the author uses phrases such as, “This fulfilled,” and points to a text from the older testament, we as moderns assume that this means that the older prophecies predicted what was going to happen in the future.

But that is not how prophecy in the Bible works. Prophetic oracles and texts found in the Bible are descriptive, not predictive. Even where the text could be seen as predictive, the timeframe for the prediction is short term, no more than a single lifetime in most cases.

Prophetic texts describe a better future, an idealized ruler, and how a fully reformed and restored people act toward one another. When seen this way, when Matthew and other writers say that Jesus “fulfilled” some prophetic text, what they mean is that Jesus fits the description of the idealized and better that was written and spoken about. They do not mean that the prophets anticipated a specific individual at a particular point in history.

This interpretation is prophecy needs to carry over to how we read and understand prophetic texts today. It cannot be overstated that we should not be reading prophetic texts and interpreting them as predicting specific events and persons in the future. I realize this is a very common way of reading and interpreting in certain traditions, and it is one that I was raised in. But in broader Christian history and in more mainstream biblical scholarship, that is not how biblical prophecy was and is understood.

“Chosen” does not mean better or more privileged

Another potential pitfall in interpreting prophetic texts is when we discern what it means for God to “choose” someone or a group of people. Who were chosen by God? Abraham, Isaac, Jacob, the Israelites, David, and according to Paul, Christians, too, were chosen by God.

It is easy to then conclude that chosen individuals and groups are therefore privileged in some way. However, God chooses out of God’s own prerogative. According to the prophets, God often chooses those that have no merit of their own, and often the ones that are cast aside by peers and viewed as having no value or worth.

But it is natural, that after one is chosen by God, to assume that it is deserved and with being chosen, it brings special privileges. However, nothing more is deserved. And instead of privileges, it comes with responsibilities. God chooses so that those chosen by God will be God’s instruments in carrying God’s message to the rest of the world.

When one combines the misunderstanding of prophecy as predictive and the misunderstanding of God’s choosing as a deserving act, we end up with a toxic mix. When a person or a group interprets scripture as specifically predicting God’s selection of them, it is nearly impossible to avoid pride, arrogance, exclusivism, and intolerance that arises from the sense of assumed “specialness.”

It cannot be overstated that any choosing of God is for God’s purposes so that God’s grace, and mercy, God’s care for all the world, and God’s character of self-sacrificing love can be demonstrated through the ones God chooses.

Any attempt to use God’s choosing to acquire power and privilege, to assert power and control over others, to exclude and create hierarchies, to force others to believe and act in certain ways is wrong and entirely opposed to God’s ways.

God’s Ways

Psalm 72 reveals several ways that God expects God’s chosen ones to act. Among them: emulate God’s way of righteousness and justice (vv. 1, 2), show concern for the poor (vv. 2, 4), work for peace (v. 3), care for children (v. 4), and work to stop oppressors and oppression (v. 4).

When these things are done, then God is manifest among those who do not yet fully know God. This is the epiphany that attracts people to God. It is important to emphasize that the attraction is to God and not to the people or groups that are doing these things. As Christians and a church, our only concern is to demonstrate God to the world to bring people to the knowledge and love of God. We should be wary of any program or activity that seeks to promote our own existence. This goes against all types of branding and marketing maxims, but I believe that however well-intentioned they may be, they are still tools of this world. If we are faithful to God and seek to uplift God only, if God would like to bless us, God will. It is entirely God’s choice as to what people and groups God will use now and in the future.

Conclusion

On this day in which we commemorate and celebrate God’s epiphany of Godself through Jesus Christ, let us remember that we are merely tools that God has chosen to reveal Godself through. Too many times and for too long, we have thought of our specialness to God as something to be flaunted instead of something to accept with humility and awe. We have used our specialness to exclude, judge, and condemn rather than to accept, embrace, and include.

Let us commit to being epiphanies of God that point to God through our words, thoughts, and actions that imitate God’s love, mercy, grace, and justice.