The Second Reading for the First Sunday in Lent in the Year of Mark is I Peter 3:18-22, a notoriously tricky text to preach. The presence of "spirits in prison", Noah, baptism, a saving flood, and all the rest can leave a reader completely baffled. When one begins to examine the text, however, it becomes apparent that there is lots of good news here, especially regarding the extent of God's grace in Christ. It will be the preacher's job to proclaim this good news.
(The following questions are not meant to be exhaustive, but are best used with other fine sets of questions that are available to exegetes. These questions attempt to answer a fundamental concern of Law and Gospel preachers (i.e. How does the Word function in the text?). 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 is entirely good news. It functions as Gospel on many levels. Christ suffered for sins... in order to bring you to God. He made his proclamation even to the spirits imprisoned. Baptism now saves you as an appeal to God. Jesus sits at God's right hand, sovereign over all other deities and powers.
2. How is the Word not functioning in the text? There is no word of Law here. Even the spirits who had been disobedient have the gospel preached to them.
3. With whom are you identifying in the text? We are those who are receiving this good news. We are those for whom Christ suffered, whose baptism saves us, and who rejoice in the sovereignty of God.
4. What, if any, call to obedience is there in this text? This text is solely a proclamation of Christ's work and majesty. There is no call to the believer to be obedient here.
5. What Law/Gospel couplet is suggested by this text? Without any Law present in the text, we shall have to improvise to come up with couplets. Here are a few ideas: estranged from God/brought to God; imprisoned/free; dirty/clean; lost/saved.
6. Exegetical work: It's interesting how the earliest writers saw in this text God's grace extended to those who lived before the time of Christ. Here are some examples: "Christ descended into hell in order to acquaint the patriarchs and prophets with his redeeming mission." (Tertullian, 2nd century). "In hell Christ rebuked the wicked and consoled the good, so that some believed to their salvation and others disbelieved to their damnation." (Augustine, 4th century). "When the gatekeepers of hell saw [Christ], they fled; the bronze gates were broken open, and the iron chains undone" (Cyril of Alexandria, 5th century). (Ancient Christian Commentary on Scripture, NT, vol. XI, pp. 107-109). Pheme Perkins, in her excellent commentary, notes that these verses pertaining to the spirits in prison come from the early church legend concerned with the period between Jesus' death on the cross and Easter. She also notes the parallel with Ephesians 4:8-10, where such spirits are also spoken of. Perkins also does a superb job in laying out the cosmic scale of this brief passage: "As an introduction to the season of Lent, this passage echoes dramatic highlights in the story of salvation. The passion, resurrection, and exaltation of Christ demonstrate God's triumph over the powers of the universe. The cosmic reach of that salvation extends back to the beginnings of humankind at the time of the flood." (Interpretation series, First and Second Peter, James, and Jude, pp. 64-66).
7. Consider the insights of the pioneers of the New Homiletic? It may seem counter intuitive, but why not follow the advice of Henry Mitchell, and make celebration evident in the sermon today, even on this first Sunday in Lent? After all, this text gives us much to celebrate.
Blessings on your proclamation!
No comments:
Post a Comment