(The following questions are not meant to be sufficient in themselves, but are best used in conjunction with other fine sets of questions which exegetes can use to mine the treasures of a text. These questions are an attempt to understand how the Word is functioning in this text, a particular concern of Law and Gospel preachers. For more on Law and Gospel preaching and this method, 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? The Word functions here as both Law and Gospel, but in starkly varying amounts. The Law is present in only one place as the earth before creation is described: "the earth was a formless void and darkness covered the face of the deep." This brief statement describes the earth in its most profound lostness. There is nothing, but this immense emptiness. It is beyond imagination, but it conjures up a feeling of abject despair. The Gospel, however, is everywhere, as God is creating and blessing and declaring good all things.
2. With whom are you identifying in the text? We are those privileged to overhear God speaking at the outset of creation. God is not speaking to us, yet we are recipients of this gospel word because by this word, we understand God as One whose only wish is to bring forth a good creation.
3. What, if any, call to obedience is there in this text? Although we are only overhearing God's speech, we understand through this word that we are to "be fruitful and multiply, and fill the earth and subdue it." This is a call to all humankind to be good stewards of the good creation which God has made, a form of a call to obedience.
4. What Law/Gospel couplet is suggested by this text? We could perhaps think of many couplets but we can start with the language of the text: darkness/light; formless void/the heavens and earth; evil/very good.
5. Exegetical work: Ancient writers had much to say about the plural image of God in this text. Both Gregory of Nyssa and St. Chrysostom picked up on verse 26 where the cohortative ("let us") is used and insist that this was the Trinity in conversation. Gregory writes: "He did not say, as he did when creating other things, 'Let there be a human.' Instead, God deliberated about the best way to bring to life a creation worthy of honor." And so Chrysostom: "'Let us make' suggests deliberation, collaboration, and conferences with another person." (Ancient Christian Commentary on Scripture, OT, vol. 1, p. 28) As noted above, Luther also believed that this plural language was significant. "But here, when He wants to create man, God summons Himself to a council and announces some sort of deliberation." (Luther's Works, vol. 1, p. 56). It is important to ponder this notion for when we understand ourselves made in God's image, we often think only that we are gifted with a special wisdom, insight, thoughtfulness, or God-awareness. What these writers suggest is that being created in God's image means that we are wired for collaboration. We are beings needing community, needing one another, unable to live fully while living apart from others made in God's image.
6. Consider the insights of the pioneers of the New Homiletic? Since this creation account is so full of the Gospel word that God is creating all good, it will be important to follow Henry Mitchell's advice to never short-change celebration in a sermon. Be the first to ecstasy, said Dr. Mitchell.
Blessings on your proclamation!
No comments:
Post a Comment