Isaiah 61:1-4, 8-11, the First Reading appointed for the 3rd Sunday in Advent in the Year of Mark, is in the very middle of an extended "promise section" which is part of the larger Lament-Warrior-Promise-Warrior-Lament structure of Isaiah 59-64. As such it is no surprise that this text is full of good news. It is yet another example of a Gospel word coming through the Old Testament prophet. It will be the preacher's joyful task to proclaim this gospel.
(The following questions are best used in conjunction with other fine sets of questions available to exegetes, e.g., narrative, contextual, historical analyses. The questions provided here are a vehicle for discovering the way the Word functions in a text - a central concern of Law and Gospel preachers. For more on this method or on Law and Gospel preaching in general, 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? There is perhaps no more clear example of Old Testament gospel than this text. From the outset we hear the joyful announcement that the prophet has been anointed to "bring good news to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives... to proclaim the year of the Lord's favor." In verse 10, the prophet even celebrates the fact that the Lord "has clothed me with the garments of salvation."
2. How does the Word not function in the text? Is there any word of Law here? Barely. Clearly the devastation that Israel has endured is in memory: "ancient ruins...former devastations...ruined cities, the devastations of many generations." Also, there is a direct word on the Lord's perspective: "I the Lord love justice, I hate robbery and wrongdoing." Yet, there is no call to repentance. A word that exposes our need for a Savior is not here, except implicitly.
3. With whom are you identifying in the text? We have two choices here: either we are the prophet that God calls to speak words of gospel, or we are those who are receiving this good news. Both parties receive a word from the Lord. The one voice which is not ours to assume is God's. We must identify with those whom are addressed by the Word.
4. What, if any, call to obedience is there in this text? The Word functions as a call to obedience when it invites us to live in a certain way in response to God's work in our lives. If we identify with the prophet who is called here to speak good news, the opening verses could be thought of as a call to obedience, albeit indirectly. Primarily, however, this text is not a call to obedience.
5. What Law/Gospel couplet is suggested by this text? Because of the lack of Law language in this text, we will need to use our imaginations to come up with couplets for this text. Here are a few options: ruined/built up; devastated/raised up.
6. Exegetical work: As is typical of prophetic texts, the voices we hear in this text are varied. Initially, it is the prophet who speaks: "The spirit of the Lord is upon me..." This is an individual speaking. This voice continues through verse 4. In verses 8-9, it is the Lord who is speaking: "I the Lord love justice..." In verses 10-11, the speaker is once again the prophet: "I will greatly rejoice in the Lord... for he has clothed me... he has covered me." Claus Westermann, in his excellent commentary, makes an interesting choice in his translation, by continuing use of the second person plural, begun in verse 5 (not in our text), throughout verses 8-9: "I faithfully give you your recompense, and make an everlasting covenant with you. Your descendants shall be known among the peoples, and your offspring in the midst of the nations. All who see you shall acknowledge you, that you are the seed which Yahweh has blessed." (The OT Library, Isaiah 40-66, p. 368). This gives more continuity and clarity to the passage, gratefully, yet Westermann is not clear how it is he is authorized to make this change. Several observations Westermann makes are very helpful, however. He notes the difference between the tasks of Second Isaiah, and now, Third Isaiah. The former writer in chapters 40-55, coming out of the context of the Exile, writes about the return of God's people from Babylon to Israel. In contrast, Third Isaiah, writing in post-exilic times, writes about the rebuilding of God's people and the temple of God. (Ibid., p. 370). This distinction is important. Another observation Westermann makes is that God's saving work here is not described as a "once-for-all act of deliverance", but rather as "the steady and uneventful effecting of blessing." (Ibid., pp. 370-371). When one looks at the passage with this in mind, one starts to notice several examples of the ongoing, long-term work of God : "they will be called oaks of righteousness" (talk about slow growth!), "the planting of the Lord", "For as the earth brings forth its shoots, and as a garden causes what is sown in it to spring up, so the Lord God will cause righteousness and praise to spring up before all the nations."
7. Consider the insights of the pioneers of the New Homiletic? David Buttrick was a champion for the listener. He consistently reminded preachers that a listener can only endure so many 'moves' and there must be a coherent 'structure.' It is never too late to consider how well we are doing at this.
Blessings on your proclamation!
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