It might seem odd to appoint a text from Second Samuel for the 4th Sunday in Advent, but that is what we have been given: II Samuel 7:1-11, 16. As is often the case with these First Readings, it ties quite directly to the word spoken to Mary in the gospel lesson from Luke 1: "[The one to be born in you] will reign over the house of Jacob forever, and of his kingdom there will be no end." Like the word given to Mary, the word in this text given to King David through the prophet Nathan assures him of God's steadfast love and the establishment of a kingdom that cannot be overthrown. The preacher is privileged to share this good word.
(The following questions have been developed to answer some fundamental questions around the function of the Word. These questions are a central concern of Law and Gospel preachers, and are best used in conjunction with other sets of questions which have other concerns. For more on this method and on 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 text begins in one way and goes in quite another. It begins with a brief dialogue between David and Nathan concerning building a temple, and it ends with God declaring that David's throne will be established forever. Since the bulk of the text is promise to David, it functions as Gospel.
2. How is the Word not functioning in the text? There is little Law here, certainly no call to repentance. It is noteworthy that Nathan presumes to know God's will in regards to the building of the temple, and that may be a warning to anyone who presumes such things.
3. With whom are you identifying in the text? As always we identify with those who are being addressed by the Word, which in this case is King David. We are being told that our future is to be part of God's everlasting household and kingdom.
4. What, if any, call to obedience is there in this text? The call to obedience, which is most often an invitation to live in a certain way in response to God's work, is absent here. As noted above, it might be implied that God's people should not presume to know God's will, but that is not a central theme.
5. What Law/Gospel couplet is suggested by this text? With the absence of any language of Law, we will have to invent our own couplets for this text based on the gospel language present. Some suggestions: unsure and in decline/sure forever; being overthrown/established forever.
6. Exegetical work: The key verse in this text, at least in the sense that it is tied with the gospel reading for this Sunday, is verse 16 where we read, "Your house [O David] and your kingdom shall be made sure forever before me; your throne shall be established forever." This is the promise that the angel Gabriel reiterated to Mary in Luke 1. This is the promise that ties the Christ to the line of David. It is puzzling why those who appointed this text did not include verses 12-15, where the promises to Solomon are made. These verses are the ones that have excited the most commentary through the ages. Note several, all of which assume that these promises refer to Christ not Solomon. Tertullian, 3rd century apologist, wrote: "But is not Christ here designated the seed of David, as of that womb which was derived from David, that is, Mary's?...Christ rather than David's son Solomon was to be looked for as the Son of God. Then, again, the throne forever with the kingdom forever is more suited for Christ than to Solomon, a mere temporal king." (Ancient Christian Commentary on Scripture, OT, Vol. IV, p. 351). Martin Luther, in his writing centuries later, assumes the same, as do other reformers: "We do not deny that word for word this text can be understood as referring both to Solomon and to Christ. Nevertheless, as one can gather from the text itself, then from the prophets, who repeat the same text so often and proclaim it with the greatest diligence, especially in the Psalms, it can be abundantly shown that it has been stated as well as understood concerning Christ alone." (Reformation Commentary on Scripture, OT, Vol. V, p. 176).
7. Consider the insights of the pioneers of the New Homiletic? Fred Craddock, the dean of the New Homiletic, encouraged preachers to help bring the listener into the experience of the text. With this text, one tack may be to ask the listeners to consider experiences of their own where letting go of one's own plans and listening for God's leading, leads to an unimagined future.
Blessings on your proclamation!
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