Christmas Day/Na Isaiah 62: Psalm 97 ity of the Lord, Proper Il Titus 3:4-7 Luke 2:(1-7) 8-20 12 Isaiah 62:6-12 “Upon your walls, O Jerusalem, Ihave posted sentinels; all day and all night they shall never be silent. You who remind the Loro, take no rest, and give him no rest until he establishes Jerusalem and makes it renowned throughout the earth. "The Loro has sworn by his right hand and by his mighty arm: Iwill not again give your grain to be food for your enemies, and foreigners shall not drink the wine for which you have labored: but those who garner it shall eat it and praise the LORD, and those who gather it shall drink it in my holy courts. ®Go through, go through the gates prepare the way for the people; build up, build up the highway, clear it of stones, lift up an ensign over the peoples. "The Loro has proclaimed to the end of the earth: Say to daughter Zion, “See, your salvation comes; his reward is with him, and his recompense before him.” "They shall be called, “The Holy People, The Redeemed of the LORD”; and you shall be called, “Sought Out, A City Not Forsaken.” Commentary 1: Connecting the Reading with Scripture Isaiah’s vision of a renewed Jerusalem after the Babylonian exile is assigned to be read on Christmas Day. Earlier in Isaiah, there is the announcement—“For a child has been born for us, a son given to us” (9:6)—pointing to a Davidic successor who is already born and who will in the future become a peaceful ruler (Isa. 9:1-7 [8:23-9:6 Heb.}s 11:1-5). At Christmas 80the joy over the newborn Christ child resonates, with the hope for restoration of Jerusalem. Isa- jah 62:6-12 unfolds the hope for a peaceful fature brought through Christ by looking to a restored Jerusalem. For Christians, the Christ- mas hope for a secure, peaceful future is rooted in an array of images and ideas found in Isaiah's prophecy. Isaiah 62 presents at least seven major themes that together describe the hopeful resto- ration of Judah and provide encouragement for all exiles who follow. 1. Isaiah portrays the city of Jerusalem in feminine language, as “daughter Zion” (v.11) and as a mother who provides resources for the inhabicants, her children. The city walls are her “crown of beauty” (w.. 3, 6), and her children will delight in the yield of the fields of grain and vineyards, which they formerly were forced to render as tribute to their oppressors (vw. 8-9). jon-Jerusalem, presented in feminine terms, is a communal space mediating between Yah- weh and her inhabitants. No longer enslaved, the rebuilt city becomes again the facilitator of communal life, passing on goods she has received from Yahweh. 2. Isaiah's picture of Jerusalem, rebuilt and fortified, isa sign of something larger than build- ings and walls: the reestablishment of justice. When Isaiah was called to serve asa prophet, during the time of the ascendency of Assyria, he asked, “How long, O Lord,” would his service last? God's answer was, “Until cities lie waste” (6:11). Now, Jerusalem is being restored, after a time of utter destruction (Heb. shmamah), a “laying waste” that both recalls and. validates God’s ‘earlier pronouncement. ‘The book of Isaiah tells of periods of both destruction and ine restoration. Destruction is announced against Israel and Judah (Isa. 6-8), and against Israel, Judah, and Egypt (Isa. 28-32; as well as against the nations in Isa. 13-23). However, there is no destruction without the promise of restoration. Reconstruction is consistently pres- ent in the book of Isaiah, in the themes of the restoration of the city (Isa, 62) and in the form of a return from exile (Isa. 35; 40-55). 3. The image of the watchmen on the city walls of Jerusalem is significant. ‘The watch- men’s tasie is to stand on the wall and to pray incessantly to God for the protection of the city Isofah 62:6-12 84 (62:6). The warchmen symbolize the prophets (see Ezek. 3:17; 33:1-9: Jer. 6:17). To see the prophers as watchmen who intercede to God on behalf of the city is the result of a long devel- ‘opment from their earlier self-identification as admonishers and deliverers of judgment (Isa. 6-8; 28-32) to the function of intercessors who pray for the citizens. ‘The aim of the watchman is to hold God accountable and to transform Jerusalem into a city that is solidly and firmly established. In postexilic prophecy this image transcends this local Judean context; we see a universal understanding of a prophet as one who prays for the human community to be one of justice, peace, and righteousness. 4, Isaiab’s prophecy shows the tension between what God is doing now and what is yet to come. On the one hand, Isaiah, like a watch- man crying out in the night, prays fervently for the distressed city, pleading with God to come and restore Jerusalem. On the other hand, Isa- iah calls God to accountability, reminding God of the promise (“sworn by his right hand and by his mighty arm”) always to uphold Jerusalem, not in some unrealized future, but here and now. “The text does not resolve the tension between the “already” and the “not yer,” but instead invites, the preacher to respect the tension beaween the hope for salvation and the deep anxiety about it not yet being fulfilled, and to discern whether the present moment is more one of rejoicing over what God is now doing or one of yearning for that which God will surely 4 5, Judah had been a colonized nation, under the rod of Babylon, but Isaiah challenges 1 exploitation by emphasizing Judah's autonomy. Isaiah 62 was most likely written at a time of Persian economic oppression, and the surpris- ing exclusion of foreigners (v. 8), who will no longer eat the grain, should be understood in contrast to colonial rule, when foreigners seized the harvest. An emphasis on separation—the true Judeans from others—serves to condemn, the exploitation Judah received in its recent past and to underscore Judah's new strength. The people now have the freedom to share their own goods with each other, rather than deliver those goods to the Persian oppressor (ef. Nehemiah’s complaint about his predecessors, Neh. 5:15) 6. Isaiah 62:10 presents an image of a82 Christmas Day/Nativity of the Lord, Proper II pilgrimage toward the great and holy city. ‘This motif of a pilgrimage to Jerusalem is repeated again and again in Hebrew Scripture and even sets the backdrop for the Christian story of Jesus moving to Jerusalem in the Synoptic Gospels. In Isaiah, the journey of the Judeans back to Jerusalem is the central metaphor for the end of the exile. Isaiah 40:1-11 points to this hopeful pilgrimage with the injunction to “clear the way for Yahweh through the desert” and with the majestic images of the valleys being lifted up, the mountains being made low, and the divine glory being revealed (Isa. 40:35). The pilgrim- age to Jerusalem is a “homecoming” and a res- oration for the people of Israel. 7. Finally, the prophet elevates the people of Judah by describing them, alone among, the nations, as “The Holy People, ‘The Redeemed of the Lorp” (v. 12). The subsequent debate, reflected in much of Isaiah 56-66, about how exactly Judaism would understand itself after the exile in regard to the other nations, was intense. One inclusive voice envisions the for- cigner included in the cult (Isa. 56:6-7), but the voice in this passage emphasizes Judah as a sepa- rate people over against “the foreigners.” Again, because of the oppression of the colonizers, the former economic oppressors no longer deserve tribute. How is Judah to be different? For the moment, this text reffains from pointing out ethical qualifications of the holy people. The role of the prophet now is simply to prepare the way for the people, to clear away the stones, standing in the way of the community return- ing in strength and peace. ‘The whole book of Isaiah demonstrates how the prophet’s tasks are constructive for the community, as the prophet develops from one who announces judgment, to one who functions as a watchman, to one who becomes an ethical instructor, How may the preacher unfold these images in Isaiah 62, the beauty of the restored Jerusa- Jem, the glory of the pilgrimage of the people? Perhaps the preacher will describe an ethically pure and prophetic people, now safe in a walled city and finally freed from the oppressor. Pei haps the preacher will emphasize the subversive quality of this text, announcing God's promise to free all captives from their oppressors. Per- haps the preacher will emphasize Jerusalem's new role as a prophetic people, a role shared with the early Christian church, as a symbol of resistance against all forms of colonial power. In the New Testament, this was Rome (Rey, 21:1— 5), bur the oppressor appears in every age KLAUS-PETER ADAM Commentary 2: Connecting the Reading with the World “This passage in Isaiah begins with a theme thar is familiar to many of us on Christmas Day: exhaustion! ‘The image of noisy clamor from sentinels on Jerusalem's walls (v. 6) may remind us of all the sounds and bustle of the last few: weeks, as we angled for spots in parking lots, jostled with crowds in stores, and scurried to get a tree up and decorated. Along with the guards of Israel’s glorious city, we too may feel that a silent night is far away—even as we herald its arrival. The text from Isaiah offers no rest for the weary, specifying that Jerusalem's watchers will never be silent. Never? Is it not finally time for some peace and quiet? The prophet quickly specifies why the rest will not come. ‘Those who are in relationship with God cannot take a break. Isaiah's call to the sentinels is also a call co the church, and may seem surprisingly radical. Like the sentinels, we oo are called to “remind the Lorn” (v. 6). Why would God need our reminding? Does God not know everything there is to know? Peshaps the propher’s message portrays prayer—reminding God that we care—as far more than an optional or occasional activity. Prayer is a responsibility. Is there ever a time nor to pray? Isaiah sees peo- ple in partnership with God through urgent petitions. We should nor just expect God to take care of the work of the world, such as estab- lishing Jerusalem, the city of peace (v. 7). People need to participate in partnership with God to establish God's realm here on earth.However, the prophet quickly reminds us that God and humans are not on the same level. Underscoring God's superiority, Isaiah proclaims that the Lord has “sworn by his right hand and by his mighty arm” (v. 8). God means business and also speaks about the business world. Our global economy distributes goods in a way that Isaiah abhors. “I will not again give your grain co be food for your enemies,” God swears in an oath, “and foreigners shall not drink the wine for which you have labored.” In Isaiah’ time, hundreds of years before the birth of Jesus, the route from “farm to table” was very short, as most people ate food thar they grew themselves. In stark contrast, today the average American plate (let alone a Christmas feast) has ingredients from five countries outside of the United States. Our food might be transported ever thousands of miles before reaching our homes. ‘This system of distribution increases food inequity across the globe, while transpor- tation of food adds pollutants and greenhouse emissions to a rapidly heating atmosphere. ‘Many farm hands and animal workers around the world scrape to feed their families and live in poverty, not eating or enjoying the fruits of their labor. Instead, they see their harvests shipped off to the world’s wealthiest people. Can we blame these laborers in distant lands if they perceive voracious consumers, like us, as the enemy? Their grain is our food; we drink the wine for which they labored. In contrast to this reality of inequality and greed, Isaiah proposes a vision based on equity (v. 9). Fairness generates gratitude. The harv ers will eat what they have produced, as they praise the Lord. Wine will flow in God's holy courts. Like the best of our Christmas cele- brations, justice, joy, and worship intertwine through a prophetic vision of hope. Perhaps like a holiday gathering, Isaiah 62:10 ushers in a feeling of welcome, with Jerusalem as the universal home. Isaiah invites people to gather in this sacred spot, repeatedly issuing the command, “Go through, go through the gates" (v. 10). Those who have visited the Holy Land know that Jerusalem is a walled city with seven gates. Made of large limestone bricks that are piled four stories high, Jerusa- Jem’s walls surround the old city and are flooded Isofah 62:6-12 8B spotlights at night. While these walls may appear ancient to us, they were built in the six- teenth century and are relatively modern by Jerusalem's standards. Even back to the time of Isaiah, walls surrounded Jerusalem, since walls, were the distinguishing feature of a city in the ancient world. Throughout its history, entering Jerusalem meant going through gates. The prophet realizes that first the people must arrive at the gates; a way should be prepared so that all may enter. Isaiah exhorts his listeners to build up a highway and clear it of stones (v. 10), which are ubiquitous in Israel. A banner should he raised over the peoples; those of any origin are welcome in Jerusalem, as the prophet again issues an encompassing invitation. ‘This spirie of Isaiah's prophecy sets the tone for the king, to come, born this day, who arrives on earth to, show God's way to all the nations. Verse 11 reiterates this theme of inclusion jut limits: “The Lor has proclaimed to the end of the earth: Say to daughter Zion, ‘See, your salvation comes.” The one who is coming brings abundance, Isaiah promises. “His reward. is with him, and his recompense before him.” There is love in the generosity that the savior brings. ‘At Christmas, we generously share presents as a way of honoring someone else's presence in our life. One church I know has a “fice store” for parents with few material resources to come and select toys that they can wrap and give to their children at Christmas. My guess is that this act gives at least as much joy to the parents as it does to the children. Tam grateful that Lam able to give presents to my family at Christmas, because this gesture is such a source of happi- ness. My favorite Christmas moments are when someone I love opens up that special gift that I have diligently found, purposefully purchased, painstakingly wrapped, and finally adorned with a red velvet bow. When they pull off the bow, they tear open the paper, and their eyes fly wide, [am elated. ‘The present is the vehicle for showing love because of the joy of giving. Unlike our Christmas purchases, God's gifts last forever. A glorious procession of all tribes, and nations streams into Jerusalem; the watch- ers posted on its walls rejoice. With exaltation, they greet those passing through the gates as84 — Christmas Day/Nativity of the Lord, Proper I holy people, redeemed by God. Jerusalem is desired, “a city not forsaken.” God gives the gift of relationship. How wonderful it is co belong! The feeling of a happy homecoming—where everyone is welcome—gets to the heart of Christmas. Think of a return home in your life that was especially meaningful or memorable: perhaps your first return home from college, oF when you introduced a new baby to the family, or the day you walked in the door after a tour of military service. Recall the moment you stepped across the threshold and those whom you love jumped up to embrace you, their eyes sparkling with tears of gratieude, just to see you agai ‘These precious moments linger with us for a ime. ‘These feelings reflect the joy thar Isaiah describes: being welcomed, safe, cherished, and loved. ‘May Christmas be a time when we embrace each other with radical welcome. The hustleand bustle of this season must not overwhelm our celebration of the Redeemer’s coming. As we honor the one born to us this day, may we be like the people of Jerusalem who celebrate, for God’s glory has come to bring joy to the world! JULIE FAITH PARKER