Jeremiah 17:5-10, the First Reading appointed for the 6th Sunday after Epiphany in the Year of Luke, is well-matched with the gospel reading and the psalm; indeed, they all circle around the theme of blessedness: who is blessed in God's eyes? According to the prophet, the crucial thing is placing our trust in God and no other. As Luther memorably said, "Whatever your heart clings to and confides in, that is really your God." It will be the preacher's task to announce the blessedness of placing our trust in God.
(The following questions are part of a method which seeks to raise up the function of the Word in the text. These questions are best used in conjunction with other fine sets of questions with other concerns. To learn more about this method and its connection to Law and Gospel preaching, 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? Since this text is split up neatly into statements regarding those cursed and those blessed, we can see that the Word is functioning as both Law and Gospel here. On one hand, those who trust in "mere mortals" or in "their [own] strength" are cursed, bound to a fruitless existence. On the other hand, those who trust in the Lord are blessed. They are fruitful and live without fear. The promises and warning are clear.
2. With whom are you identifying in the text? We are those whom the prophet addresses. We are those who are called to blessedness and warned against trusting in the flesh. We are also those whose hearts are devious, tempting us to foolishness and destruction.
3. What, if any, call to obedience is there in this text? It almost looks like this text could be a call to obedience, yet because it is addressing the whole question of faith, it is not. The call to obedience is the Word inviting us to live in a certain way in response to the Gospel.
4. What Law/Gospel couplet is suggested by this text? Couplets are readily seen in this text. This list could be expanded upon: cursed/blessed; fruitless/fruitful; parched/well-watered.
5. Exegetical work: In the NT there are two different terms used for the concept of blessedness. They are eulogetos and makariaos. The former term seems to lean more toward the concept of divine favor, while the latter term often also includes some sort of earthly good fortune as well. It could well be that the terms are interchangable, however, it is interesting to note that the LXX translation of this Jeremiah text uses eulogetos while the gospel text from Luke 6 uses makariaos. If the nuances are in place, it seeems that Jeremiah is leaning toward divine favor as opposed to earthly prosperity. This might make some sense since he is reminding a people heading for exile that God's favor is not made manifest only in worldly prosperity. Augustine has much to say about this concept of trusting in self. Here are a few excerpts: "People who despise being in need before God, lest they receive true perseverance from him, glory in their own false endurance and seek to 'confound the counsel of the poor, because the Lord is his hope." (Ancient Christian Commentary on Scripture, OT, vol., XII, p. 131). "In order that we fall not away from the virtue of the soul, we ought to watch especially against those snares of the suggestions of the devil that we presume not of our own strength.'" (Ibid., p. 133).
6. Consider the insights of the pioneers of the New Homiletic? Moving listeners from disequilibrium to equilibrium was always paramount to Eugene Lowry. It might be helpful for the preacher to consider how to accomplish this clearly in this Law and Gospel text.
Blessings on your proclamation!
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