Is. 61 for Advent 3

I'm not going to judge if this is indeed a different section following 40-55, in making clear demarcations in the edited book that is the final form of the prophet. It clearly is in deep conversation with those preceding chapters. If you see this as separate in 3rd Isaiah, then this section speaks to people disappointed that the Promised Land being returned is a not an Eden.

This forms most of the "mission statement" of the inaugural sermon of Jesus in Lk. 4

The Spirit is allied with the servant, (see 42:1-4). Anointing has messianic meaning for 

many, as the word itself attests.. Priest, prophets, kings were anointed-anoint is related to the noun, messiah/christ/anointed one. repair and restoration key words at v. 4. this is a joint project. they act because they are empowered by the spirit.

Look, at this season, to whom the work is directed. It is not destructive work but healing and liberating work. Oppressed=anawim that could also be afflicted or quite simply the poor. Release can't help but bring up thoughts of Jubilee (see the Mary Chapin Carpenter song) from Lev. 25.

The year of the Lord's favor could be directed to this or to 49:8 that the time of favor/grace has come. In v. 4, it seems to lead to rebuilding, but notice the sense of age, many generations-the year of the Lord’s favor could be jubilee. the word vengeance could also be rescue perhaps?

 

All of the recipients are in trouble. Most of them are political/governmental victims, but brokenhearted stands out to me. It reminds me of Lincoln speaking of binding up our nation;s wounds. This is a hard time of year for the grieiving-look at what is offered them in this passage. We want the holidays to be free from trouble and grief, a vagrant hope certainly. Notice how mourning takes up vv 2,3. On the other hand, v. 3 and 10 have decorations of the heart and spirit for the season don;’t they?

 

I like this phrase-oaks of righteousness-especially when we recall that it is a relational word more than following strictures.  

 

The lectionary then skips, for some reasons, but one can always restore the verses, to v. 8. Textual issues it could be wrongdoing or it could be robbery with an offering, that would be a nice entry into worship v. social justice. Also God loves justice. Note the word, not charity, but justice.

Shame is a sense of public exposure, so it is being transformed by public acclaim.

v.10 If one wants to talk about holiday spirit, the sense of one's whole being exulting is a good place to start. Clothing image in v. ten is often picked in the NT as baptismal imagery. This reflects bridal imagery of ch. 52.

We have a natural image of new growth, a victory garden (see William brown in his cosmos book) Please note the agricultural metaphor in v. 11. In v. 3 we have plantings. This is a victory garden, see Brown's Ethos of the Cosmos

Christians are wearing our baptismal robes of the new self. Here the servant/prophet is clothed in salvation and righteousness. These are not burdens but festive garments.

 

Please note the agricultural metaphor in v. 11. In v. 3 we have plantings. This is a victory garden, see Brown's Ethos of the Cosmos

Now we have a great reversal. I am not sure who the object of derision is foreign oppressors alone or maybe internal tricksters. Notice the character of God here loving justice, hating wrongdoing.

We may be unfaithful. God remains faithful. The God of creation is continuing to be creative and will continue to pay attention to getting people back on their feet to exercise power for themselves.