The life situation of the reader provides a lens through which a text is read. Or, to change the metaphor, the life situation provides the magnet, which draws from a text whatever most clearly addresses the reader. For the same reader the same text may, under different circumstances, console or correct or convict or enlighten or inspire.
It is difficult to listen to a text when there are other texts in the room talking about the same subject matter, often in ways more elaborate and more familiar. Mark is the text before us, but Matthew, Luke and John are also in the room. Each has a right to be heard.
Isaiah faced a challenge. How was he to awaken an exiled community from the lethargy of despair? The people’s confidence had been shattered; their entire worldview was drained of its mimetic properties. Former glories lay in ruins. Now the people lived in the land of the dreaded enemy, a people who goaded them with “Sing us some of those songs of Zion, miserable losers!"
Holy Moses! The first surprise in this passage from Deuteronomy is that the biblical lawgiver par excellence is also the prototypical prophet. In 21st-century America, prophets ares not so easily disguised as senators and members of Congress.
I don’t carry a beeper or a cell phone. The services of professional biblical scholars rarely require that level of immediate access. No emergency calls to interpret an obscure passage. No rushing to the scene of a textual corruption. Yet it could happen. We are rapidly becoming a society “on call.” Technology provides us with a constant flow of information.