(The following questions are part of a method developed to bring out the way the Word functions in the text, a particular concern of Law and Gospel preachers. These questions are meant to be used along with other fine sets of questions which attend to other important matters. For more on this method and to learn about Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)
1. How does the Word function in the text? This passage is pure Gospel, stated most gloriously in verse 3: "I have loved you with an everlasting love; therefore I have continued my faithfulness to you." The end of that verse uses the common Hebrew word, hesed, which refers to a steadfast lovingkindness that will not be extinguished.
2. How is the Word not functioning in the text? Unlike the majority of Jeremiah's writings, this passage continues no word of Law. There is nothing in this passage that accuses, nor anything that suggests Israel's need for a Savior. Of course, we understand the context is one of exile, so the need for deliverance is obvious.
3. With whom are you identifying in the text? We are the exiles hearing this word of hope. We are those who are crying tears of joy as we hear that once again there will be a day when we will be able to "go up to Zion" and assemble in the Lord's house.
4. What, if any, call to obedience is there in this text? The Word functioning to invite us to live in response to God's grace is not present in this text. One of the choices for a second reading on Easter day, Colossians 3:1-4, begins with a wonderful example of a call to obedience: "So if you have been raised with Christ, seek the things that are above..." If the preacher wishes to preach a call to obedience, this is the place to start.
5. What Law/Gospel couplet is suggested by this text? Since the Law is only present in the assumed context, we shall need to use our imagination to come up with language for couplets. Here are a few ideas: bondage/free; in ruins/rebuilt; in mourning/celebrating.
6. Exegetical work: The Lutheran Study Bible has this to say about Jeremiah 30:1-31:40: "Scholars have named this section The Book of Comfort. The Lord's word through Jeremiah announces the building and planting we were expecting since the prophet's call at 1:4-10." If we look at 1:10 we see that Jeremiah's call was to "pluck up and to pull down, to destroy and to overthrow," which was surely the bulk of his work, but it was also "to build and to plant." In this Book of Comfort we finally see this work. John Calvin, writing in his Commentary on Jeremiah, had this to say: "We now perceive the design of the prophet... that there was no reason to fear that God would fail in due time to deliver his people; for it was well known that then when he became formerly the liberator of his people, his power was manifested in many and resplendent ways." (Reformation Commentary on Scripture, OT, vol. XI, p.288) Abraham Heschel would concur: "God's love of Israel is one of Israel's sacred certainties which Jeremiah, like Hosea and Isaiah before him, tried to instill in the minds of the people." (The Prophets, vol. 1, p. 107) I love that phrase, "the sacred certainty of God's love." That will preach!
7. Consider the insights of the pioneers of the New Homiletic? On Easter day there is probably no shortage of celebration in our preaching, and that is as it should be. We need to celebrate. We need also, as Eugene Lowry always reminded us, to move our listeners from disequilibrium to equilibrium. In short, let us spend some time in the tomb before heading out into the light.
Blessings on your proclamation!
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