The Second Reading for the Second Sunday after Pentecost in the Year of Mark is II Corinthians 4:13-5:1. This text comes amidst St. Paul's eloquent argument that the gospel is contained in "clay jars", (i.e. fragile, breakable, ordinary vessels). Yet, he argues that finally this is irrelevant because "we walk by faith, not by sight." (5:7). So this text is the bridge from fragility to faith. It is a gospel text, one which the preacher is privileged to proclaim.
(The following questions are not meant to be exhaustive, but are best used in conjunction with other fine sets of questions available to exegetes. These questions are meant to highlight the way the Word functions in the text, a central concern of Law and Gospel preachers. 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? The Word here is pure witness: "So we do not lose heart" (4:16a). The writer is acknowledging his mortal nature with all of its weaknesses, but looks to "what cannot be seen" and rejoices. As such, the Word functions first as Law, reminding us of our "outer nature" which is "wasting away", but then as Gospel, proclaiming the promise that God has prepared for us "a house not made with hands, eternal in the heavens."(5:1c).
2. With whom are you identifying in the text? Even though we may not be enduring the kind of persecution that Paul may be referring to here, each of us experiences the steady drum beat of mortality - the outer self wasting away. We are also people of faith, looking to the promises of eternal life, whatever that may be. So we can identify with those to whom Paul is writing.
3. What, if any, call to obedience is there in this text? The call to obedience, the Word functioning to invite us to live in a certain way in response to God's work, is not present in this text. The implicit command: "Don't lose heart" is not a call to obedience, but a call to faith.
4. What Law/Gospel couplet is suggested by this text? The couplets are easy to spot here, and they may be expanded upon. Here are a few: wasting away/being renewed day by day; momentary affliction/eternal glory; things seen/things unseen.
5. Exegetical work: In this text, Paul uses a rather rare term, anakainos, which means 'renewal'. In Kittel's discussion of this term, he points out that the root word, kainos, is distinct from the common word for newness, veos, because veos means merely "what was not there before." Kainos, on the other hand, "is what is new in nature, different from the usual, impressive, better than the old, superior in value or attraction." (Theological Dictionary of the NT, vol. III, p. 447). Renewal, in this text, then means something more than "what was not there before." It follows then, that what Paul is saying here is that our "inner nature" is being made into something completely new. This is resurrection and rebirth, not revival or restoration. Kittel goes on: [Theologically], "Kainos is the epitome of the wholly different and miraculous thing which is brought by the time of salvation." (Ibid., p. 449) Ernest Best, in his commentary, argues that "'our outer nature' is the life we live among other people in which we may be persecuted or suffer in other ways (see 4:8-11).'Our inner nature' is the new life that comes into being with our relationship to Christ when we become new beings (5:17). Our inner nature is not yet perfect or complete; it will be hereafter; meanwhile it is being renewed and is growing every day." (Interpretation series, Second Corinthians, p. 45). Augustine would seem to agree with Best, noting that this renewal begins at baptism: "The renewal of humankind, begun in the sacred bath of baptism, proceeds gradually and is accomplished more quickly in some individuals and more slowly in others." (Ancient Christian Commentary on Scripture, NT, vol. VII, p. 236). In essence, what Paul seems to be saying is that our renewal begins in our life with Christ.
6. Consider the insights of the pioneers of the New Homiletic? Charles Rice wanted preachers to continually strive to help listeners recognize their own story in a text. This non-narrative text will present a challenge in this regard, all the more reason to pay attention to the needs of the listener here.
Blessings on your proclamation!
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