Lectionary Notes on Jeremiah 31:7-14

Jeremiah 31:7-14

7 Thus says the LORD:

Sing aloud with gladness for Jacob,

and raise shouts for the chief of the nations;

proclaim, give praise, and say,

"Save, O LORD, your people,

the remnant of Israel."

8 See, I am going to bring them from the land of the north,

and gather them from the farthest parts of the earth,

among them the blind and the lame, those with child and

those in labor, together;

a great company, they shall return here.

9 With weeping they shall come,

and with consolations I will lead them back,

I will let them walk by brooks of water,

in a straight path in which they shall not stumble;

for I have become a father to Israel,

and Ephraim is my firstborn.

10 Hear the word of the LORD, O nations,

and declare it in the coastlands far away;

say, "He who scattered Israel will gather him,

and will keep him as a shepherd a flock."

11 For the LORD has ransomed Jacob,

and has redeemed him from hands too strong for him.

12 They shall come and sing aloud on the height of Zion,

and they shall be radiant over the goodness of the LORD,

over the grain, the wine, and the oil,

and over the young of the flock and the herd;

their life shall become like a watered garden,

and they shall never languish again.

13 Then shall the young women rejoice in the dance,

and the young men and the old shall be merry.

I will turn their mourning into joy,

I will comfort them, and give them gladness for sorrow.

14 I will give the priests their fill of fatness,

and my people shall be satisfied with my bounty,

says the LORD.

As we have discussed previously, the Book of Jeremiah was written in light of the exile of the ruling class of Judah, the Southern kingdom, to Babylon. Modern scholarship holds that the book itself probably bears the mark of three different influences: the prophet himself, known as Jeremiah, who is responsible for chapters 1-20; his scribe Baruch, who is believed to be largely responsible for chapters 28-45; and the editors of the book, writing after the exile and possibly adding or enhancing the Deuteronomic theology of the book overall. Deuteronomic theology emphasizes the importance of the covenant made between the Israelites and God on Mt. Sinai. It was understood that anyone who broke or was disobedient to such a covenant would be subject to “covenant curses” as described starting in Deuteronomy 28:15, which can be summed up, basically, as, “Nothing you will do will come to any good,” as describe in verses 47-50:

Because you did not serve the Lord your God joyfully and with gladness of heart for the abundance of everything, ⁴⁸therefore you shall serve your enemies whom the Lord will send against you, in hunger and thirst, in nakedness and lack of everything. He will put an iron yoke on your neck until he has destroyed you. ⁴⁹The Lord will bring a nation from far away, from the end of the earth, to swoop down on you like an eagle, a nation whose language you do not understand, ⁵⁰a grim-faced nation showing no respect to the old or favour to the young.

When the ten northern tribes of the kingdom of Israel went into exile in 721 BC, of course the contradiction between being God’s chosen people and being utterly destroyed by the Assyrians had to be dealt with. The most logical explanation was that Israel was being punished by God for its faithlessness to the terms of the covenant. And boy, were they punished. The Assyrians basically packed up the entire group and scattered them throughout the Assyrian empire, never to return, and they disappeared from history, known as “the lost tribes of Israel.” Assyrians then moved into what had been Israel. Some of them adopted worship of Yahweh, originally as part of a pantheistic hedging-of-bets, but eventually some of them adopted worship of Yahweh alone. These people became known as Samaritans, since their population centered around the former capital of Samaria. However, they were never accepted as being Jewish, regardless of how Jewish their worship was, since they did not hold that Jerusalem was the center of worship, and indeed they were still scorned even in the time of Jesus, as we see throughout the gospels.

About 125 years later, in 597 BC, the southern kingdom of Judah, including Jerusalem, was also overrun, this time by Babylon. The Babylonians differed from the Assyrians in that they only carried off the ruling classes, and they settled them in a community in Babylon; therefore, they were able to maintain their cultural and religious identity, and indeed, the exilic period was responsible for a solidification of Jewish scripture and culture. Jerusalem itself, however, was destroyed, and since worship in the southern kingdom emphasized the temple cult, in which it wax believed that God actually lived in the Temple, this was seen as a particular sign of the utter abandoning of the people by God.

Prophets such as Isaiah, and roughly eighty years later, Jeremiah, held in tension dire warnings of impending doom as punishment with hopeful visions of the future that awaited the Jewish people if they returned to their proper obedience to God. Today’s reading comes from just such a optimistic prediction. Jeremiah 30-33 is known  by many scholars as “The Little Book of Consolation,” or “Book of Comfort,” envisioning a future of healing, reconciliation, peace, plenty—even better than the past in many ways. The complete restoration of all 12 tribes—both the northern and the southern kingdoms—is promised here. In Jeremiah 31:1, the Lord promises: “At that time I will be the God of all the families of Israel, and they shall be my people” (emphasis mine). Verse 6 makes clear that the two kingdoms will be reunited: “For there shall be a day when sentinels will call from the hill country of Ephraim: ‘Come, let us go up to Zion, to the Lord our God.’” Ephraim was in Israel, while Zion (Jerusalem) was in Judah.

That’s where our reading begins. It reinforces this prophecy of unification and the theme of gathering in verses 7-9, by stating that the remnants of Israel, including Ephraim, will be brought from the north.” Five actions are called for by God in verse 7: sing aloud, shout, proclaim, praise, and say. Rich and poor, weak and strong alike, will be restored—even women who were pregnant or in labor. The theory of exile as retribution is referenced in verse 10: “the one who scattered Israel,” is God, who has just stated that by God’s agency those same exiles will be led, weeping, back to their homeland. Remember, when reading verse 11, that “Jacob” became known as Israel, and verse 12 states that they will be brought back to worship and “sing aloud on the height of Zion.” This image is then completed in verses 12-14 with images of bounteous harvests (v. 12), dancing and celebration in response (v. 13), and the priesthood of Israel being restored to its proper place in Jerusalem. The people will be saved (v. 7), ransomed (v. 11) and redeemed (v. 11). The concept of gathering and salvation makes this passage so applicable to the Christmas season, when we celebrate the birth of Messiah.

There’s an obvious problem here. The skeptic will point out that this reunified Israel never actually happened—these promises were never fulfilled, and a restored, unified, single territory such as Solomon ruled never happened again in ancient times, nor even in our own time. Yet the larger hope and longing of people-- for peace, for security, for community, for plenty—is certainly relevant, then as well as now. In Christmastide, we celebrate the birth of one who preached those values through love.

Links for more information:

The New Interpreter’s Study Bible, New Revised Standard Version with the Apocrypha

Walter Brueggemann, A Commentary on Jeremiah: Exile and Homecoming

http://www.jewishvirtuallibrary.org/jsource/History/Kingdoms1.html
http://www.chabad.org/library/article_cdo/aid/464029/jewish/The-Prophet-Jeremiah.htm

Christmas Prayer 11 (Day 348)

O Lord Jesus, we praise you with happy voices for all our many blessings! 

May we rejoice in the earth and all that it in it, and remember that with it, we are wonderfully made by God. May we rejoice in our brotherhood with all we meet, and see the face of Christ in each person. May we rejoice for our families of blood and of friendship, who uplift our spirits and support us in love. May we rejoice in our talents and strength given by God, and always employ ourselves to build your kingdom. May we rejoice in art and music that sings in beauty, and offer to you our song of praise and gratitude. May we rejoice in your sanctuary, eager to enter your courts, and then depart to carry your love into the world. 

Give us common cause with the poor and the suffering: let us seek justice for the oppressed, who are your own. Let us extend our hand in compassion to all who struggle, for we are knit together in your love. 

Hear our prayer, Lord Christ: May the balm of your love pour like cool waters over the heads and hearts of those we name.

Amen.

Christmas Prayer 10 (Day 347)

Almighty Lord God of Hosts, Your radiance is brighter than the sun at noonday: we praise and bless You! Let us live lives worthy of your call to us so that we may be worthy to be called your daughters and sons. May we humbly serve our brothers and sisters in obedience to your will, and nurture within us a spirit of love to build your kingdom. Lift up those who are weary or worn with care, Loving Father; dry the tears of those who weep. Soothe the ache of those who are afflicted in body, mind or spirit. Calm the storms that rage within the hearts of those who are lost. In the name of your Son, we ask your blessing upon those we now name.

Amen.

Christmas Prayer 9 (Day 346)

O God, You cover the earth in snow like a blanket: cover us with your wing as the storms pass, both within and without. The earth rests beneath the snow, gathering itself to burst forth in new life: enliven our spirits to take up our cross. 

Let us make each moment of our lives a worthy oblation to You, O Source of All Beauty. Make us grateful for our friends, and never take for granted their love or generosity to us. Let us be loving, yet bold, in seeking justice and compassion for all; for You, O God, are patient and merciful to us. 

Let us assess and correct our own flaws before we dare to judge our brothers and sisters who are struggling. Let us be generous with our time, talent, and treasure in your service, for we know that all we have comes from You. 

Preserve all those who protect us today, especially soldiers, police, firefighters, paramedics, nurses, and doctors. Bring them all safely home to their loved ones at the end of day, and protect them from cold or danger. 

Shield the joyous and comfort the afflicted, O Loving One, and rest your hand upon those we now name.

Amen.

New Year's Day Prayer (Day 345)

O God, our times are in your hand: May we use each day to serve you with joy and gladness! Each day is a new beginning of a new year, each moment the beginning of a new day: let us use it in love and praise! 

O God, You dwell in light inaccessible, yet sent the light of Christ into the world: guide us by your Holy Spirit in each action. Where we have fallen short of your call to love You and each other, let us rededicate ourselves anew. May we bring justice, compassion, mercy and kindness to flower by that light: may we do all things in the spirit of Love. 

Loving One, send, we pray, the Spirit of healing and compassion to those whom we now name.

Amen. 

New Year's Eve Prayer, Christmas 7 (Day 344)

O Loving, Benevolent God, you call us forward into new life through your Son: we thank You and we bless You! Come into our hearts, and tabernacle among us always: may we always remember that we are your temple.

As the year closes, let us treasure the blessings we received, and allow all hurts to fall away like leaves in the wind. Let us be reconciled to those we have wronged, and to those who have wronged us. Let us number and name the manifold mercies we have received at your hand, Gracious God, and the hands of others.

As we face the new year, let us resolve to treat each other, and ourselves, with generosity, compassion, and grace. Let us tread lightly upon the earth, and never upon another's heart. Let us honor your presence in every creature we encounter, human and animal alike, all living things reflecting your benevolence.

Let us open our hearts and embrace each chance to laugh, to love, to cherish each other in the name of your Son, Love Incarnate.

This year, let us sing more, and worry less; pray more, and argue less; praise more, and chastise less.

Let us consider the needs of others before our own, as we offer to You our intercessions and concerns.

Amen.

Christmas Prayer 6 (Day 343)

Almighty God, we praise You with song of thanksgiving and worship! 

The light of Christ warms the frozen ground of our hearts; our hope in God sends its roots deep even in the winter darkness. 

Let us drink deeply of your wisdom, O Holy One, and meditate upon your statutes. 

May we trust in your love more than in wealth or in principalities; may we support each other as your holy people. 

Send help to us in our day of trouble, O Lord, and comfort those who call upon your name, especially those we now name.

Amen.

Christmas Prayer 5 (Day 342)

Spirit of God, come upon us: Let us stand in your sanctuary and praise Your infinite mercy. 

Again and again we have drawn back rather than opening our hearts to our brothers and sisters: forgive us, Lord. 

Again and again we have failed to trust in Your promises: forgive us, Lord. 

May we be continually converted to a new life in Christ, and welcome him into our hearts. May we be generous in love to those we meet, and sow peace and justice with each step. Mindful of our manifold faults, may we forgive those who have injured us either willfully or accidentally. 

We ask that You look with favor upon those who weep or suffer, who mourn or worry, or who seek your guidance.

Amen.

Christmas Prayer 4 (Day 341)

O God, our times are in your hand: may we use this day to build your kingdom and strengthen the hearts of those we meet.

May we be sources of contentment and peace rather than discord and sorrow. 

May we place your love always before our eyes, and seek to be worthy of claiming a place within your household. 

May we be disciples of your Son in deed and action, rather than through claims and empty words that turn to ash and smoke. 

May we not only enter into your temple as visitors, but invite you into our hearts, to dwell with you always. 

For You are our companion and guide and Source of All; we long for your embrace as a field longs for the caress of rain. With upraised hearts we lift our prayers to You, in hope and in faith, trusting in your limitless care and mercy.

Amen.

Notes on John 1-14

John 1:1-14

In the beginning was the Word, and the Word was with God, and the Word was God. 2He was in the beginning with God. 3All things came into being through him, and without him not one thing came into being. What has come into being 4 in him was life, and the life was the light of all people. 5The light shines in the darkness, and the darkness did not overcome it.
 

6There was a man sent from God, whose name was John. 7He came as a witness to testify to the light, so that all might believe through him. 8He himself was not the light, but he came to testify to the light. 9The true light, which enlightens everyone, was coming into the world.

10He was in the world, and the world came into being through him; yet the world did not know him. 11He came to what was his own, and his own people did not accept him. 12But to all who received him, who believed in his name, he gave power to become children of God, 13who were born, not of blood or of the will of the flesh or of the will of man, but of God.

14And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father's only son, full of grace and truth. 

The prologue to the Gospel of John runs to verse 18. Today we get most of it, with the Episcopal Church using its own readings in place of those in the RCL.

Note that the first words of the Gospel of John are the same ones as begin the Bible in Genesis: “In the beginning…” This is deliberate. Thus there is a multiplicity of meaning here. This is the beginning of the Gospel. It echoes the beginning of Genesis, which means “Beginning.” It roots God’s word, which we understand as Jesus, as existing before creation and thus before the beginning of time (v. 2). There is no nativity story here filled with angels and shepherds and cattle. The Word does not even become flesh until verse 14. Instead, there is a philosophical, mystical song of the Word being rooted not in human time and experience but before creation—indeed as the agent of creation (v. 3).

This Word shares all of God’s power that we have seen testified to in the Isaiah passage and in Psalm 147. He brings life as light which darkness cannot overcome or vanquish or even “grasp” as the Greek word literally means (vv. 4-5).

These first five verses are laid out without question. But when John states that the Word comes into the world to live among us, the actual verb in verse 14 translated as “lived” in the NRSV actually means “pitched his tent” or, interestingly, “tabernacled” among us. And yet, his people- who owed their very existence to him!- did not recognize him, know him, or accept him (vv. 10-11). Even with a witness named John to testify to establishing the identity of Jesus as the long-awaited Word. John was like a mirror to reflect that light so that people could see it (vv. 6-9). Only a few were willing to accept Jesus as the Word of God, the source of all being, and in doing so they are reborn as the true children of God. Thus this is a retelling of the Genesis story, all right. A new people are created at the coming of this Word—a people of God, a new creation saved by the grace and truth of God (vv. 12-14).

The most powerful thing that moves among us is that which is spoken by God. God spoke creation into being. Look back at Genesis, chapter 1: at each step, God says, “Let there be….” And then there IS. There is light, sky, land, plants, light in the sun, and moon, and the stars, and then animals, and finally humans. It is the speaking that brings forth existence. It is the speaking that creates. Words are where the power is, and the Word contains all the power of God—and yet becomes finite flesh, and pitches his tent among us. God reveals who God is THROUGH God’s Word. This is the music and poetry of creation. This is why we are told over and over again to SING our praise to God in the psalms. Jesus is God’s song, God’s sermon, God’s message inscribed in our very beings. We just need to listen.

Links for more information:

http://www.biblestudytools.com/commentaries/jamieson-fausset-brown/john/john-1.html

Gerard Sloyan, Interpretation, A Bible Commentary for Teaching and Preaching: John

J. D. Douglas, ed., The New Greek-English Interlinear New Testament

http://www.workingpreacher.org/preaching.aspx?commentary_id=1523

Notes on Galatians 3:23-25; 4:4-7

Galatians 3:23-25; 4:4-7

Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. 24Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith. 25But now that faith has come, we are no longer subject to a disciplinarian.

4But when the fullness of time had come, God sent his Son, born of a woman, born under the law, 5 in order to redeem those who were under the law, so that we might receive adoption as children.  6And because you are children, God has sent the Spirit of his Son into our hearts, crying, "Abba! Father!" 7So you are no longer a slave but a child, and if a child then also an heir, through God.

The editing choices in this reading are a little …odd. We are only given part of a sentence in verse 25— it is actually completed in verse 26, which was omitted. So, let’s look at the verses that were omitted, including the original verse 25:

²⁵But now that faith has come, we are no longer subject to a disciplinarian, ²⁶for in Christ Jesus you are all children of God through faith. ²⁷As many of you as were baptized into Christ have clothed yourselves with Christ. ²⁸There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. ²⁹And if you belong to Christ, then you are Abraham’s offspring, heirs according to the promise.

4My point is this: heirs, as long as they are minors, are no better than slaves, though they are the owners of all the property; ²but they remain under guardians and trustees until the date set by the father. ³So with us; while we were minors, we were enslaved to the elemental spirits of the world.

Then after this, chapter 4 continues at verse 4 as in our reading. Of course, verse 28 in particular is pretty well-known, especially in our denomination, which emphasizes equality among the sexes as well as the main concern for Paul, which was the tension over this mission to Gentile (Greek) as well as Jewish converts.

We last saw part of this reading on June 23, when the epistle assigned was verses 23-29. Here are some of the notes from that Sunday:

I used to have a poster on my classroom door for over 20 years. It said: “The object of teaching a child is to enable him to get along without a teacher.” For Paul, the Law was the teacher, but to be fully human faith then enables us to know how to live without having to follow the Law. Instead, as Jesus insisted repeatedly, He was “the way, the Truth, and the Life” (John 14:16)…. As Paul has insisted, faith has replaced obedience to the Law, and all the social categories that reflected outsider and insider are now irrelevant….
 

In the rest of the omitted sections at the end of chapter 3 and the beginning of chapter 4, Paul uses the metaphor of inheritance to discuss how Christians receive salvation. In our reading, chapter 4 then moves on to discussing the meaning of Jesus as a bridge to all believers. Jesus was fully human and yet the Son of God, and born under the Law but providing the way for sinful, fallen people to become fully equal recipients of God’s grace. It is through Jesus willingly taking on full humanity with us that we can bridge the gap to relationship with God. God once again takes the initiative to act, and we respond in faith and trust through the inspiration of the Spirit, which causes us to cry out, “Abba!” (v. 6) or, basically, “Daddy!”—a term of intimacy and dependence. This trust or faith replaces any sort of required steps or myriad rules to follow as it had been under the Law.

Jesus helps us discover who we really are. Who we are is not an accident of birth, or appearance, or gender, or orientation. WE ARE GOD’S CHILDREN. God sends the Son to save us; God sends the Spirit to inspire us to understand our status as God’s beloved children and in following the path laid down by the Son. We are actively involved in this process by willingly acting upon the freedom that God has given us to be formed by love into a community of praise.

Links for more information:

http://www.biblegateway.com/resources/commentaries/IVP-NT/Gal/Moving-Slavery-Freedom

 

Notes on Psalm 147

Psalm 147 Page 804-805, BCP

Laudate Dominum

1 Hallelujah!
How good it is to sing praises to our God!

how pleasant it is to honor him with praise!

2 The LORD rebuilds Jerusalem;

he gathers the exiles of Israel.

3 He heals the brokenhearted

and binds up their wounds.

4 He counts the number of the stars

and calls them all by their names.

5 Great is our LORD and mighty in power;

there is no limit to his wisdom.

6 The LORD lifts up the lowly,

but casts the wicked to the ground.

7 Sing to the LORD with thanksgiving;

make music to our God upon the harp.

8 He covers the heavens with clouds

and prepares rain for the earth;

9 He makes grass to grow upon the mountains

and green plants to serve mankind.

10 He provides food for flocks and herds

and for the young ravens when they cry.

11 He is not impressed by the might of a horse;

he has no pleasure in the strength of a man;

12 But the LORD has pleasure in those who fear him,

in those who await his gracious favor.

13 Worship the LORD, O Jerusalem;

praise your God, O Zion;

14 For he has strengthened the bars of your gates;

he has blessed your children within you.

15 He has established peace on your borders;

he satisfies you with the finest wheat.

16 He sends out his command to the earth,

and his word runs very swiftly.

17 He gives snow like wool;

he scatters hoarfrost like ashes.

18 He scatters his hail like bread crumbs;

who can stand against his cold?

19 He sends forth his word and melts them;

he blows with his wind, and the waters flow.

20 He declares his word to Jacob,

his statutes and his judgments to Israel.

21 He has not done so to any other nation;

to them he has not revealed his judgments.
Hallelujah!

Here we have yet another psalm of praise from those “Hallelujah Psalms” at the end of the psalter. This one has definite connections to our Isaiah reading: praising God (v.1), God rebuilding Jerusalem and gathering the exiles (v.3), and agricultural abundance (v. 9).

This psalm has obvious uses in worship, and includes three strophes or sections that are each begun with a call to worship (or praise) at verses 1, 7, and 13. Some scholars in the early church wondered if this psalm wasn’t actually three separate psalms, and the Septuagint makes a separate psalm out of verses 12-20, yet there actually is a unifying theme of praise that makes it more likely that these are related units.

Strophe 1, verses 1-6, praises God for restoring Jerusalem and justice to the oppressed. In verse 3, the claim of Isaiah 61:1 is echoed in that God heals the brokenhearted. Strophe 2, verses 7-11, gives instructions on HOW to praise (with music from a harp), and depicts God as wondrous through natural phenomena, and points out that everything is subordinate to God, even the strength of creatures, whether horse or human (which were signs of strength and might in battle). Strophe 3 brings together the themes of the first two sections, calling Jerusalem to worship God, whose command of the wind and waters (especially frozen waters- so perfect for the season) and giving of the law reveals God’s particular love and care for Israel (Jacob).

And what God do we praise? A God who not only hears the cries of the broken-hearted, but can number and name all of the stars (vv. 3-4). This is the God of action in the present tense, who in verses 2-10: rebuilds, gathers, heals, binds up, counts, calls, lifts up, casts, covers, prepares, makes (to grow), and provides. There then follows three actions in the present perfect tense (meaning it has already taken place sometime in the past whether recently or long ago is unclear): God has strengthened, has blessed, has established peace (vv. 14-15). We then return to more active verbs in the last five and a half verses beginning in 15b: God satisfies, sends out, gives, scatters (twice), sends forth, blows, and declares. God is incredibly active, indeed.

The verbs used to describe the response to God are to sing praises and honor God (v.1); to sing and make music (v. 7); and worship and praise (v. 13). We are reminded of how much we receive from God, and in return the first thing we must offer is worship and obedience- to “fear him,” and “await his gracious favor” (v. 12).

God’s might is emphasized in verses 16-21 in images especially appropriate for the start of winter: snow, hoarfrost, and hail— God is master of them all, and can melt them away with his word that is carried on his breath like the wind.

God’s “word” is used three times, and indicates “command” or “commandment” and later “statute” or “law.” God gave the law to Israel (the other name for Jacob) as a sign of particular favor to her. The point of God’s activity is directed toward generously saving us and loving us as beloved, treasured children.

Links for more information:

Walter D. Zorn, The College Press NIV Commentary: Psalms, vol. 2

Christmas Prayer 3 (Day 340)

We sing the praises of God's Anointed One: let us laud and magnify the glory of God forever! Send us out into the fields, O God, though winter frost lies heavy: let us prepare for the lengthening days and a share in the labor. 

May the Spirit of the Lord rest upon us: may we raise our happy voices before the Light that dawns from on high. 

Let us sow with love and laughter where bitter weeds once grew: let us quicken the seeds of justice through tenderness and charity. Melt away the snows of obstinacy which cover our hearts: let our hearts be open to the Sun of Compassion and Mercy. 

Forgive us all our furies and our follies: may we love others as much as we love ourselves. Walk with us, Lord Jesus, through this day, whether it holds joy or tears, and grant your favor upon those whose needs we now name.

Amen.

Notes on Isaiah 61:10- 62:3

Isaiah 61:10-62:3

I will greatly rejoice in the LORD,

my whole being shall exult in my God;

for he has clothed me with the garments of salvation,

he has covered me with the robe of righteousness,

as a bridegroom decks himself with a garland,

and as a bride adorns herself with her jewels.

11For 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.

62For Zion's sake I will not keep silent,

and for Jerusalem's sake I will not rest,

until her vindication shines out like the dawn,

and her salvation like a burning torch.

2The nations shall see your vindication,

and all the kings your glory;

and you shall be called by a new name

that the mouth of the LORD will give.

3You shall be a crown of beauty in the hand of the LORD,

and a royal diadem in the hand of your God.

Remember that Isaiah is usually divided by scholars into three parts: 1^st Isaiah (chapters 1-39)- which predict the destruction of Judah and Jerusalem for Israel’s lack of faithfulness, 2^nd Isaiah (chapters 40-55)- which is written after the destruction has already taken place and as if the exile is ongoing, and 3^rd Isaiah (chapters 56-66)- which seems to be written after exile has ended, but while Israel continues to struggle and deal with the reality of return and rebuilding both their lives and Jerusalem. Even though many scholars make this supposition, the return to Jerusalem is never explicitly stated—thus, one can read 3^rd Isaiah as speaking to a metaphorical exile—the exile we all feel in our hearts when we separate ourselves from God, and the hope we all feel that we will be redeemed by a love that knows no end. The section we are reading from here is from that third section.

Chapter 61 began with a praise song by one who proclaims, “The Spirit of the Sovereign Lord is on me, because the LORD has appointed me to preach good news to the poor….” This is the part of Isaiah that Jesus read from in the synagogue in Luke chapter 4 at the start of his public ministry, obviously referring to himself, and announcing his authority to his neighbors. The Isaiah passage goes on to predict and describe “The Year of the Lord’s favor.” Our five verses finish this image, which on this first Sunday after Christmas we also see as describing Jesus as Savior. The time of Christmas is a time of great joy, and thus we see a vision of a new creation, filled with rejoicing (v. 10), exultation (v. 10), and praise (v. 11). All nations will be redeemed as part of this new kingdom.

Metaphor and imagery is woven together layer upon layer to make vivid the cause of our rejoicing. “Righteousness” appears twice in this short section, as does “salvation,” “vindication,” and “spring up.” Our reading lists two reasons for rejoicing in the Lord:

1) God has covered me in the finery of righteousness. Four verbs (two active and two passive) are used to describe how one is covered—God has “clothed” and “covered” me; the acceptance of this favor is described with the image of a wedding: like a bridegroom “decks himself” and a bride “adorns herself” in celebration of their transition to a new life together (v. 10). This is spoken of as already having occurred.

2)The next image invoked is one of lush fertile fields and gardens where the harvest and produce is righteousness and praise from all nations (v. 11). Yet this flourishing has yet to take place.

Verse 11 is the hinge between what has already been accomplished, and what remains to be done. At chapter 62, it is obvious that the work of redemption is not yet complete. Zion still needs a champion to complete her vindication; she is not yet the jewel or crown that she should be. It is this tension between past and future (or memory and hope) that is always so prominent in Christian thought.

Links for more information:

http://www.workingpreacher.org/preaching.aspx?commentary_id=213

Christmas Prayer 2 (Day 339)

O Come, Emmanuel, and dwell with us forever! We awaken to the whispered voices of angels proclaiming the birth of our Savior and King. We are God's anointed, marked with Christ's love, and we bow our heads in worship and praise. 

Let us carry that love, which is Jesus our Lord, into our hearts and into our world. Let us arise from our place at the throne of God and build a kingdom of compassion, peace, and plenty for all. May the love of Jesus fill our hearts until they overflow, and be a balm to all the world as it emerges from winter darkness. May we be a Spirit-filled people, inspired by the courage of all the saints. 

May our prayers ascend like incense, and draw down the comfort of God upon those whom we now name.

Amen.

Christmas Prayer 1 (Day 338)

Fairest Lord Jesus, infant King come down to share our burdens and guide our hearts: abide with us always. Bring your light into the world, to overcome all darkness and rule over all people. You are the source of all being and God-with-us: may we praise you with each breath and each moment. Your mercy and care is as vast as the sheltering sky: be with us in our cares and concerns. Strengthen us, envelop us, comfort us, O Prince of Peace, and hear our petitions that we cry out to You.

Amen.

Advent Prayer 24 (Day 337)

Welcome, O welcome, O Lord Jesus, we shout with joy: dwell within us forever! The dawn from on high, the Daystar, breaks in upon us, to lead us in paths of peace. 

O God, you give us your Son: may we in return give you all of the best of ourselves, to make our lives an offering in love and hope. Inscribe upon our hearts the message of Love Eternal to save us from sin and hardness of heart. Incline your ear to us, O Merciful God, and hear the prayers of your people.

Amen.

Advent Prayer 23 (Day 336)

O God, Joseph heard your angel in his dream and was called to protect and love Your Son: let us build a home for Christ within our hearts. Give us the trust to say "Yes" to You and step out in faith upon the path You have chosen for us, for You are with us always. 

Guard us from pettiness and selfishness: let us be open, honest, and loving in all our actions. Our spirits are revived by meditating upon your Word: let us fulfill your commandments to love each other today. 

You know the longing of our hearts: draw near to us as we await the light of your Son. Draw us within the fortress of your protection, and lighten the hearts of those for whom we pray today.

Amen.