(The following questions are not meant to be exhaustive, but meant to be used with many other fine sets of questions that help preachers uncover the treasures in a text. These questions are meant to uncover treasures sought by Law and Gospel preachers. For more on this unique genre of preaching, see my brief guide to Law and Gospel preaching, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock. com or amazon.)
1. How does the Word function in the text? Claus Westermann calls verses 9b-12 " a conditional promise" akin to Job 11:13-19. (The OT Library series, Isaiah 40-66, p. 331f) It is a promise of blessing. It is this promissory quality that gives the "gospel feel" to this text. Over and over God is promising blessing. It sounds very much like a Hebrew version of "if you believe in your heart and confess with your lips you will be saved." (Romans 9) In Hebrew thinking faith always shows itself in action. So faith is what is being described here. When we do acts of justice, we are "doing faith," as it were. And from faith comes blessing. A gospel text.
2. How is the Word not functioning in the text? The Law has already been announced in all its ferocity at the beginning of chapter 58: "Announce to my people their rebellion, to the house of Jacob their sins." (vs. 1b) Here there is only conditional promise. God clearly longs to bless the people, offering them a way to obtain this blessing. There is no condemnation here, but rather an invitation to "the life that is truly life." It is reminiscent of Joshua's invitation: "Choose this day whom you shall serve... as for me and my household, we will serve the Lord." (Joshua 24:15)
3. With whom are you identifying in the text? We are the ones being addressed in this passage. We are the people of God. We are the individuals God is inviting into this way of blessing. We are those who are invited to remove the yoke from among us, to feed the hungry and satisfy the needs of the afflicted. We are those who are invited to call the sabbath a delight.
4. What, if any, call to obedience is there in this text? The call to obedience is the Word functioning to invite us to live in response to God's work in Christ. This text invites us to live in response to God's invitation; not the same thing, but close. As is typical in OT faith language, faith is a response to God's faithfulness, and looks forward to what God is promising; it does not look back on what God has done.
5. What Law/Gospel couplet is suggested by this text? There are a number of phrases in this text that lend themselves to the couplet form: sitting in darkness/light rising in the darkness; gloom/noonday; lost/guided; parched places/watered gardens; dry/springs of water.
6. Exegetical work: The Lutheran Study Bible mentions the presence of the term "nephesh" (Hebrew for "self" or "soul") in this passage, suggesting that there is a deliberate word play here. When we replace the common translations with this term, we see the depth it offers. Verse 10: "If you offer your nephesh to the hungry and satisfy the nephesh of the afflicted, then your light shall rise in the darkness..." If we recognize that our nephesh is not only the seat of our appetites, but the seat of our emotions and passions, indeed our essential self, this passage gains considerable weight. We are being invited to give of ourselves in ways that go far beyond bringing a bag of food for the food bank. Also nephesh shows up in the promise as well: "The Lord will guide you continually, and satisfy your nephesh in parched places, and make your bones strong." (vs. 11) A deep contentment is being promised here, even during days of lack. Another unique aspect of this passage is that it addresses not the people of Israel, but individuals. The verbs are singular. This is very unusual. What is clear, however, is that the individual response of faith will produce blessing for the community, (e.g. your ancient ruins shall be rebuilt), as well as the individual (e.g. you shall take delight in the Lord). This address to individuals is consistent throughout this passage, whether it has to do with love of neighbor (vs. 9b-12), or love of God (vs. 13-14). Luther has much to say on this passage. One quote will suffice: "Just as one ungodly man can harm a whole city and region, so God can through one good man provide much benefit for the state and the whole region." (LW, XVII, p. 289).
Blessings on your proclamation!
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