The lessons for each Sunday in the church year proclaim God’s grace in Jesus Christ. Also derived from a Sunday’s texts are lessons for the Christ-inspired and Christ-like life of God’s people. The comments here will help you find hunger-related threads –sermon starters – among the themes of this day’s texts. (We're presuming you have already done your exegetical work on the texts.) God bless your proclamation (and teaching) of what is most certainly true!

In this passage the prophet understands both his vocation and very being as God-fashioned. As a result, the prophet assumes the role of servant, understanding his cause as one that God chooses and shares. If the role of restoring the survivors of Israel wasn’t enough, the prophet is also tasked with being a light to the nations, so that God’s “salvation may reach to the end of the earth.” There is both an individual and corporate sense to this calling. In chapter 42 the “servant” is the whole of Israel, the people whom God delights in and chooses to bring forth justice to the nations (Is. 42:1). The cause the prophet shares with God in verse 4 is the bringing of justice, which is envisioned for all people.

All this happens among those who are not held in comfortable esteem. In verse 7 God envisions this light to the nations coming from a people who have been despised, abhorred and enslaved. The prophetic work of justice is one of the ways God’s salvation reaches the end of the earth. Both individuals and communities are called to take part in the work of justice, recognizing that God has called us to this work despite our circumstance in life.

This praise song is a product of a restored life, the appropriate response from someone who experiences God’s salvation. There are plenty of desolate pits and miry bogs which trap and ensnare us, though none beyond God’s sure redemption. By the end of the psalm it looks as though the psalmist is once again threatened. Rather than question God’s faithfulness or ability to protect, the psalmist appeals to God yet again. It is a reminder that God’s help is constantly needed and a one-time rescue is unrealistic. Instead we are drawn both to God’s presence and fellowship with others in community of faith.

The “saints” mentioned here are worth some attention. The saints are called by God, and include all who call on Jesus’ name. Paul places the believers on equal footing with the hope that collectively they will be lacking in no spiritual gift. Even though Paul goes on to offer a number of corrective recommendations to the Corinthian church, he is nonetheless thankful for them and trusts that Christ strengthens them. When church politics grow frustrating or congregational mission seems less than inspiring, how might thankfulness shape our fellowship?

Andrew and Simon (Peter/Cephas) answer Jesus’ question with one of their own, which also works to profess their intention to be his disciples. The phrase “Come and see” is used three more times in John’s gospel (1:46, 4:29, and 11:34), though not again by Jesus. The invitation conveys both a reception of knowledge and, perhaps more profoundly, an experience. The invitation is not about a project or outreach effort, but an encounter. Even though John plays on the invitation with a literal description, “They came and saw where he was staying,” the result is more transformative for Andrew and Simon than a sightseeing trip. We should expect no less as we strive to go and see where the Lamb of God is abiding.

The chapter begins with a hopeful transition. The announcement heralds a coming time where the remnant that had been in anguish because of Assyria’s conquering will experience no gloom. The lifted darkness brings restored hope for those who were in anguish, but it is important to note that the hope doesn’t exist only in the spiritual realm. The hope is realized in the broken yoke and rod of the oppressor.

The certainty of God’s saving action is cause for rejoicing, as illustrated by the two images of joy at the harvest and people dividing plunder. In his commentary on Isaiah, Luther observes that these images represent a time free from danger. Though complete freedom from danger is not something we can experience in this life, our confidence in God’s redemption from the oppressor can guide our mission.

Division is probably not what Paul has in mind when he hopes the Corinthians are not lacking in any spiritual gift (verse 7). He expresses earnest concern for the creation of factions within the community. The divisions named here seem pretty specific, but divisions in our congregations and wider church body may not always be so apparent. Factions within the worshiping body impede both fellowship, and our ability to put our theology to work. In his rhetorical question, “Has Christ been divided?” Paul asserts that such divisions scandalize even our theology. Divisions betray the message of self-emptying that Paul sees in the cross, a message that is essential for shaping Christ-confessing communities.

Matthew picks directly from the Isaiah reading, highlighting the new reality for the people who had been in deep darkness. Matthew portrays Jesus as the new light dawning. As if to make a stronger connection to the prophecy, Jesus also travels the sea road and calls the first followers. With comfort and livelihoods behind them, the first four disciples follow Christ.

Admittedly the phrase “fish for people” sounds a bit confusing and it seems unclear how that would be a compelling reason for the fishermen to leave. But it is likely Matthew is applying the “light” motif to Jesus’ presence, so it’s no surprise that next movement of the light shining in the darkness includes curing the afflicted and diseased. In the next chapter we see Jesus instructing his followers to let their light shine before others, indicating not just an apparent faith, but also light-bringing activity. This activity is impossible without the invested presence of the community of faith (cue accompaniment pitch).