Isaiah 9:2-7, the First Reading appointed for Christmas Eve, can hardly be read without hearing Handel's rendering of "For Unto Us a Child is Born" in the background. This text, delightful as it is, is a classic example of God's power made present in weakness. How is it that a mere child can provide light to the nations, give joy as at the harvest, break the yokes of oppression, and bring peace to the tramping warriors whose garments are rolled in blood? It will be the preacher's great joy to announce this miracle.
(The following questions have a particular focus - how is the Word functioning in the text? This, of course, is not the only way one can look at a text, but it is of special concern to Law and Gospel preachers, for how the Word functions informs how the sermon will function. For more on this method and on Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com and amazon.)
1. How does the Word function in the text? There is nothing but good news - Gospel - in this text. Darkness has been vanquished, light has shined, nations are multiplied, joy and exultation abound, oppressors are broken, and an era of endless peace, justice and righteousness has begun. How? By the birth of a child. Miraculous? No doubt.
2. How is the Word not functioning in the text? There is no Law here, no word that exposes our need for Christ. That being said, the evidence of our need for a Savior is everywhere implied: deep darkness, yokes of burden, oppressors, tramping warriors (i.e. war). Yet, there is no call to repentance here.
3. With whom are you identifying in the text? We have our choice as to whom we would most closely identify with here. Are we those who have known deep darkness? Do we bear yokes of burden or oppression? Have we known bloody wars? Whatever suffering we have encountered, this word comes to us in the midst of it and assures us of God's presence - Immanuel.
4. What, if any, call to obedience is there in this text? The call to obedience, the Word functioning to invite us into a certain way of living, is not present here. Titus 2:11-14, the Second Reading for this day, is a good example of a call to obedience.
5. What Law/Gospel couplet is suggested by this text? There is plenty of language in this text which can be used to create couplets. A few possibilities: darkness/light; sorrow/joy; oppression/freedom.
6. Exegetical work: It is noteworthy that the open sentence involves a present tense participle and a perfect verb. This gives us a bit different opening sentence: Those who are walking (presently) in darkness have seen (accomplished fact) a great light. This gives the sense that a glorious event has broken into the ongoing march of existence. God has broken in with the announcement of a child. It is also worth noting that the 'deep darkness' is the same term translated in Psalm 23:4 as "the shadow of death." This term, a metaphor for deep gloom, is common in the psalter (e.g. Psa 44:19, 107:10, 14). Another item of interest is that the words translated as 'authority' in verses 6 and 7, in the KJV translated as 'government,' are to be found nowhere else in the OT. This begs the question of whether the prophet is intentionally entering the political arena here. Certainly the text is full of images of battle, wars, and political power plays. Luther, in his Christmas sermons, centered in on the personal nature of these words. He saw beyond the wide political context down to what is at stake for each believer. Note his words in his sermon on Luke 2:[1-14]: "This is the meaning of Isaiah 9[:6]: 'To us a child is born, and to us a son is given.' To us, to us, born to us and given to us. Therefore see to it that you derive from the Gospel not only enjoyment of the story as such, for that does not last long. Nor should you derive from it only an example, for that does not hold up without faith. But see to it that you make his birth your own, and that you make an exchange with him, so that you rid yourself of your birth and receive, instead, his. This happens, if you have this faith." (LW, vol. 52, p. 16).
7. How does the Crossings Community model work with this text? I very much appreciate Eric Evers' 2015 analysis of this text, entitled "This is No Place for Children." He lifts up the absurdity of God's plan of salvation, once again underscoring the deep darkness that this Child overcomes. We are without hope, stuck, and cursed, says Evers. Only the Child can bring us out of this. See the entire analysis, archived under its reference at crossings.org/text-study.
Blessings on your proclamation!
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