Some years ago I went on a Proclamation Trust preaching conference. My theology has moved on since then but I carry with me a couple of tips about the art of preaching which have stayed with me.
One of them was to look at a passage and ask 'What seems odd to me?' It's a great question. It is appropriate to ask it for yourself as you go deeper into a passage you probably know well, but also on behalf of those to whom you are preaching. Can you imagine what will seem odd to those who don't know the passage well?
I got back in touch with this idea recently as we looked at the passage in Luke where Jesus, in his home synagogue, read from Isaiah. This seemed odd. Luke says Jesus found the passage where it says this:
‘The Spirit of the Lord is on me,
because he has anointed me
to proclaim good news to the poor.
He has sent me to proclaim freedom for the prisoners
and recovery of sight for the blind,
to set the oppressed free,
to proclaim the year of the Lord’s favour.’
The footnote says this is from Isaiah 61:1-2.
Turn to Isaiah 61:1-2 though and you read:
'The Spirit of the Sovereign Lord is on me,
because the Lord has anointed me
to proclaim good news to the poor.
He has sent me to bind up the broken-hearted,
to proclaim freedom for the captives
and release from darkness for the prisoners,
to proclaim the year of the Lord’s favour
and the day of vengeance of our God,
to comfort all who mourn,'
So, there's a difference. Isaiah's prisoners have become Luke's blind. We'll deal with that in a minute. But the first thing that people would have noticed is that Isaiah's vengeance has disappeared. The people, expecting their favourite prophet's familiar words, find them edited, stopping short of the good bit. Who decided to do that? Editors? Jesus? Luke?
And why change the blind reference? Couple of possibilities. Firstly, a commentator, Motyer, tells us that the word translated 'release from darkness' in Isaiah is a word usually used to describe letting light in (opening a window, or opening your eyes in the morning). Of course prisoners, kept in darkness in dungeons, might find their captivity blinding. Their release also, perhaps? Secondly the Septuagint, a translation of the Hebrew Scriptures into Greek in the third to first centuries BCE, chose to change the word prisoners to blind.
What did Jesus read? A scroll? Yes. A scroll without verse and chapter numbers? Yes again. A scroll of the Septuagint which conflated several verses of Isaiah and missed some out? Seems so.
Did Jesus actually read it? Good question. Could it be that this passage has little historicity and Luke is using it to make a point about Jesus' mission? That sounds more reasonable. Mark and Matthew's versions don't have the Isaiah reference.
Could Jesus read? Most scholars think he could and the Bible shows signs of his being educated, but it is not a universally held opinion. He certainly left no books from his own hand.
The more I read my Bible the odder it gets to me. I hear the sound of axes being ground. I find the word of the Lord (that which God initially said) inaccessible and the Bible, for all its truth and beauty, a work of theology which is the best we can do for the word of the Lord round here today. It already includes interpretation.
It will be more helpful for us if we accept it is polemical, interpretive and, whilst it is a historical document and source, certainly not history as we know it.
The final nail in the coffin of my theological conservatism was banged in by Iranian writer, historian and theologian Reza Aslan 'Zealot - The Life and Times of Jesus of Nazarath' (Westbourne Press 2013). He led me to write this. I am grateful.