The prophet in Isaiah 61:10 - 62:3 is perhaps the model for Simeon and Anna in the Gospel lesson appointed for this, the First Sunday of Christmas in the Year of Mark. The prophet is rejoicing greatly over the deliverance which has come to God's people, Israel. Along with Psalm 148, the psalm appointed for the day, it seems that the whole of Scripture is rejoicing. It will be the preacher's great joy to follow in this way.
(The following questions are not meant to be exhaustive, but are best used in conjunction with other fine sets of questions available to exegetes. These questions are from a method designed to highlight the function of the Word in the text, a central concern of Law and Gospel preachers. 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 or amazon.)
1. How does the Word function in the text? There is nothing but rejoicing in this text. The speaker in verse 61:10 seems to be the nation of Israel itself, who rejoices over God's salvation. The prophet speaks in 62:1-3, rejoicing in the redemption that has come to Israel, as well as in its new name, which is revealed in later verses as "My Delight is in Her" and "Married" (vs. 4), and "The Holy People, the Redeemed of the Lord" and "Sought Out, A City Not Forsaken" (vs. 12). All this rejoicing is a Gospel function.
2. How is the Word not functioning in the text? In these select verses there is no word of Law, but it can be seen easily in the verses which follow, noting Israel's former name: Forsaken.
3. With whom are you identifying in the text? We identify with the people and the prophet who are rejoicing. We too are the redeemed. We rejoice that Christ has come and redeemed his people. Christ is making all things new. We, like the prophet, will not keep silent.
4. What, if any, call to obedience is there in this text? There is no explicit invitation here to live in a certain way in response to God's work, but the prophet is an example to us. Our salvation in Christ is a marvelous thing. We do well to "go and tell it on the mountain."
5. What Law/Gospel couplet is suggested by this text? The couplets are easy to spot in that the gospel portion of the couplet is already given. One couplet has already been mentioned: forsaken/delighted in. Other possibilities: unholy/holy; lost/redeemed; left behind/sought out.
6. Exegetical work: Claus Westermann, in his classic commentary, highlights the ongoing nature of God's redemption, pointing to the earth's creative action in bringing forth shoots and the garden which also bears fruit. "As thus described, God's saving work for Israel's sake is very different from a once-for-all act of deliverance. Instead, what is here described is the steady and uneventful effecting of blessing, as at the end of v.3, with which v.11 obviously connects back, 'trees of salvation, a planting of Yahweh's.'" (The OT Library series, Isaiah 40-66, pp. 370-371). What Westermann is suggesting is that God's redeeming action is a continual renewal, or as the writer of Lamentations reminds us, a mercy that is "new every morning." No wonder the prophet is rejoicing.
7. Consider the insights of the pioneers of the New Homiletic? A number of these pioneers could be guiding us in this text. Henry Mitchell's insistent that celebration be part of any preaching event, is certainly in order here. Seeking to bring the experience of rejoicing to the listeners would be Fred Craddock's advice. Charles Rice would remind us to help the listener recognize their shared story in this text. All of this is good advice.
Blessings on your proclamation!
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