The Lively Lectionary Old Testament is a blog that reflects on the Old Testament text from the Revised Common Lectionary each week.
We preachers must be careful not to fall into the traps of simplism when we seek to elucidate these subtle and rich texts. After all, YHWH sees us as well, we claim, and evaluates our employment of the sacred texts, weighing our hearts as we ply our homiltical trade. Read more carefully, I regularly hear God say.
The Bible is a book filled with puzzles. To ask the question of the meaning of any text is to ask a very complicated question. Is the meaning what the author meant, what it may mean to this or that reader, or something else entirely different?
I propose something different today in my look at the familiar passage. I will newly translate the whole thing with an eye out for a few of the multiple nuances that might be captured in the actual words as I hear them. And along the way of my reading, I will emphasize those places where a preacher might reap a wonderful homiletical harvest.
At Ex.24, Moses, like Jesus later, calls selected followers to join him on a high mountain, this time the sacred hill of Sinai (or Horeb in another tradition). One can easily see the tokens in Exodus of the later Jesus story of transfiguration: clouds and fire and divine voice.
The book has been a very popular one both for Jews and Christians, leaving a profound impact on the proverbial literature of the West. It is filled with moral, cultic, and ethical maxims, folk proverbs, psalms of praise and lament, theological and philosophical reflections, homiletic exhortations, and rich comments about life and customs of the time.
It is from this marvelous and challenging passage from Isaiah that a significant religious and moral movement derives its name: “Repairers of the Breach” (Is.58:12).
What God appears to seek here is the concerted work toward justice, based on the certainty of God’s connection, pursued diligently and persistently.
The verse speaks of a time when the subjects of the text, namely Zebulun and Naphtali, were “in anguish” and were experiencing “gloom.” This period of Israelite history is known as the Syro-Ephraimitic War. Hence, gloom and contempt were the orders of the day. But now Isaiah promises light. “The people who walked in darkness have seen a great light; those living in the land of zalmaweth—light has shone on them” (Is.9:2).
“I will create you as a light to the nations in order that my work of saving may reach to the end of the earth” (Is.49:6). Here is nothing less than the ultimate statement of God’s desire for the whole creation.
If shalom means “unity,” and it does, and if the coming of Jesus at Bethlehem offers shalom to the world, and it does, then we have got to find a way to celebrate shalom this year rather than the Christmases we have witnessed over most of our lifetimes.
The belief in the actual virgin birth of Jesus of Nazareth became over many years one of the pillars of the evangelical faith, found among the “five fundamentals” of Christian belief in the early part of the 20th century.
This third Sunday in Advent continues the vivid descriptions that the world we currently see is not what God had in mind in creation, and that a new world is on its way. In this new world, “deserts will rejoice and bloom” in the face of the glory of YHWH (Is.35:1-2), “the weak will be strengthened,” the fearful will be protected from fear” (Is.35:3-4).
© SMU Perkins Center for Preaching Excellence
