(The following questions have been developed to answer some of the fundamental concerns of Law and Gospel preachers, specifically around how the Word functions. The rationale for this method and much more insight into Law and Gospel preaching might be found in 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? This word addresses the nations, proclaiming to them that a Servant has been appointed by Yahweh to give them "a light" so that "[God's] salvation may reach to the end of the earth." As such, this is pure gospel, announcing to the nations that God has neither forgotten them nor abandoned them.
2. How is the Word not functioning in the text? While the text clearly assumes that the nations are in need of a Savior, the Law which would show them this need, is not present. There is no word of judgment here.
3. With whom are you identifying in the text? While it is usually the case that we are called to identify with those being addressed by the Word, it may be difficult for us to do that here, since we are already God's people, and not those addressed here. We might consider identifying with the Servant, which would mean that this text is calling us to be lights to the nations.
4. What, if any, call to obedience is there in this text? The call to obedience is present if we assume the place of the Servant. Then our calling is clear: we are to be lights to the nations to bring God's salvation to the ends of the earth. We are, in effect, as John the Baptist was in the gospel reading, the ones pointing to Christ, saying, "Look! The Lamb of God who takes away the sin of the world!"
5. What Law/Gospel couplet is suggested by this text? Without any Law in this text, we will have to improvise using the terms we are given. Some suggestions: darkness/light; bondage/salvation.
6. Exegetical work: As in the First Servant Song (Isa. 42), there is a dispute amongst scholars as to whether the one speaking here is a singular person or a corporate person named Israel. Abraham Heschel concludes that the nation of Israel is the speaker. He writes: "It is as if in fulfillment of Moses' prayer, 'Would that all the Lord's people were prophets,that the Lord would put His spirit upon them!' (Num. 11:29), Israel is declared to be God's spokesman, or prophet (49:2). Just as the Lord said to Jeremiah, 'I appointed you a prophet to the nations' (Jer. 1:5), He said to Israel, 'I appointed you a light to the nations' (49:6). The term 'servant of the Lord,' used to designate the prophets..., is now applied to Israel." (The Prophets, p. 155) Claus Westermann is unconvinced. He makes the case that an individual is being speaking here, particularly when we read that the calling to this one came "while I was in my mother's womb." Westermann argues that "'Israel' seems a late addition"... the earliest witness to the collective interpretation of the Servant. (The OT Library, Isaiah 40-66, p. 209). For our purposes, our gospel reading for the day from John already announces that Jesus is the One who came to take away the sins of the world. In that line, then, the individual speaking in Isaiah 49 has long been understood by Christian writers to be the Christ. We could accept that and also understand that, in this text, we are called to be servants, lights to the nations - the collective One. In this way the ambiguity of the text announces the identity of the Christ and ours as well.
7. Consider the insights of the pioneers of the New Homiletic? It is always important to take into account the capacity of the listener to follow an argument, David Buttrick reminded us. He always advised preachers to be careful to limit their sermon to 4-5 'moves' at the most. Good advice, especially on a text like this that might lead to tangents.
Blessings on your proclamation!
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