God With Us - Good News or Not?

Isaiah 7:10-16, the First Reading appointed for the 4th Sunday in Advent in the Year of Matthew, has long been associated with the birth of Jesus, and announced as good news, because, as Matthew says, "he will save his people from their sins." (Matthew 1:21)  As we look at the context into which this word was originally spoken, however, we see that this announcement was anything but good news for those who first received it.  Perhaps we assume too readily that whenever we announce that God is near, or God is with us, that this will be received as good news.  What if God's presence is not welcomed?  What if God's presence reveals our unbelief?  We shall have to wrestle with this in this text.

(The following questions have been developed as a way of getting at some fundamental questions for Law and Gospel preachers around the function of the Word.  They are meant to be used in conjunction with other fine sets of questions available to preachers.  For more on Law and Gospel preaching, and to see this method in its entirety, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  Verse 13 is the clue to how this Word functions:  "Is it too little for you to weary mortals, that you weary my God also?"  Ahaz is wearying God.  Ahaz has been invited to seek a sign from God.  Ahaz has refused.  This word, therefore, comes to him as Law, exposing his unbelief, and his unwillingness to place his trust in God.

2.  How does the Word not function in the text?  One looks for good news in this text with little success.  In the last verse it is clear that events will come to pass which will eliminate the threat to Israel that she now faces, but we know from later verses that this will not mean that Israel will be spared from suffering and ruin.  One might argue that there is a gospel word here simply by virtue of the fact that God promises a sign at all.

3.  With whom are you identifying in the text?  It is always important to identify with those to whom the Word is addressed, so in this case, that would be Ahaz.   This is not inappropriate since we are regularly found to be skeptical of God's will to grant us any sign of God's presence with us.  We are often people who cry out, "I believe, Lord. Help my unbelief."

4.  What, if any, call to obedience is there in this text?  There is no call to obedience here, but rather a call to faith.  Obedience comes as we respond to the call of God following the revelation of God's good will for us.

5.  What/Law Gospel couplet is suggested by this text?  The most obvious couplet is doubt/faith, but that is perhaps not strictly law and gospel.  Using the situation in the text we might opt for a couplet like standing in need of deliverance/deliverance given.

6.  Exegetical work:  In an extended article in the Theological Dictionary of the OT, on the word oth, translated as "sign" in verse 14, we are granted insight into this passage:  "It was wrong for Ahaz to reject the divine offer, and therefore Isaiah gave Ahaz another sign (v. 14), which meant disaster for Ahaz.  The prophet introduced this sign with lakhen, "therefore," which is a common introduction for a prophetic threat. This sign is not intended to arouse faith in the heart of Ahaz, but to reveal his unbelief."  (Eds. Botterweck and Ringgren, TDOT, Vol. I, p. 179).  Botterweck and Ringgren go on to say that in many other instances 'signs' were used to inspire faith, grant knowledge, and bring to remembrance the promises and covenant of God, etc., but in this instance that is not the case.  It is the use of this "common introduction for a prophetic threat" that helps us understand this.  The New Layman's Bible Commentary follows this tack: "... We can interpret the passage as follows.  Ahaz had refused to seek a sign, since he knew in his heart that such a sign would prove that Isaiah was right.  But a sign was to confront him nevertheless; it was this, that before nine months could elapse the Syrian and Israelite invaders would have departed so dramatically that many mothers-to-be in Judah wold name their newborn sons Immanuel - 'God is with us'... However, the name would be a sign or proof to Ahaz, not that the Syro-Ephraimite threat had already vanished (that fact would be self-evident), but that the God who was thus acknowledged to be 'with' His people was purposing to bring grave trouble on them, through the agency of the Assyrians." (Eds., Howley, Bruce, Ellison, LBC, pp. 776-777).

7.  Consider the insights of the pioneers of the New Homiletic?  Fred Craddock encouraged preachers to bring the experience of the text to the listeners.  This will not be a joyous task with this text, for that would be exposing unbelief.  When a text calls us to this, we do it by first seeing clearly our own unbelief and then inviting others to see themselves similarly.  There is no joy in preaching Law.  We must be sure to follow this task with a robust announcement of God's grace.

Blessings on your proclamation!