Psalm 27, the psalm appointed for the Second Sunday in Lent in the Year of Luke, seems almost fore-ordained, given world events. As we attend worship this Sunday, the citizens of Ukraine will likely still be under attack from massive Russian forces, literally "an army encamped" against them, "war rising up" against them. We pray that the people of Ukraine would experience God's protection and deliverance in these days. It will the preacher's task to bring these prayers to the those who listen.
(The following questions have been developed to highlight the function of the Word in the text, a fundamental concern of Law and Gospel preachers. These questions are not meant to be exhaustive, but are best used in conjunction with other fine sets of questions available to exegetes. 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 is functioning as both Law and Gospel alternately. In verses 1-6, the psalmist is clearly confident, proclaiming God's strength, protection, and deliverance. "I will be confident" (vs. 3) is a testimony of faith in God. Verses 7-12 are a different story. Here the Law is at work, showing us our need for a Deliverer. The psalmist is pleading here for mercy. Finally in verse 13-14, the psalmist returns to a proclamation of faith.
2. With whom are you identifying in the text? This is an interesting question. We have several alternatives: the speaker in verses 1-6 and 13-14, or the speaker in verses 7-12. Some commentators have surmised that these voices represent two different people. Another alternative is a person of faith whose faith falters - a common experience.
3. What, if any, call to obedience is there in this text? The Word functioning to invite us to a certain response to the Gospel is not present here. What we have here is a call to faith, not a call to obedience.
4. What Law/Gospel couplet is suggested by this text? Given the vivid language in this psalm, we can readily imagine a number of couplets: fear/faith; cast off/rescued; under attack/delivered.
5. Exegetical work: Many writers have commented on the two-fold structure of this psalm, and its varied mood. The Layman's Bible Commentary calls this 'trust and lament combined." (Psalms, p. 57) The Cambridge Bible Series says that "enthusiastic confidence is the keynote of the first six verses of the Psalm... Suddenly all is changed: jubilant rhythm is abandoned; anxious supplication takes the place of joyous faith." (The Book of Psalms, p. 139). Some suggest this psalm is two, or at least two different voices. John Eaton, in his commentary, believes that this psalm is very understandable as a faithful person whose faith falters: "The pattern of this psalm may give the impression of a person in two minds. Such profession of trust, such apprehension of being abandoned! Is it possible so to believe while doubting, to be both brave and fearful? It seems to have been so for our psalmist; and a tradition of combining in one song praise and lament, confidence and supplication, gave him a way of honest communication with God." (The Psalms, p. 135-136).
6. Consider the insights of the pioneers of the New Homiletic? Help your listeners experience a text, said Fred Craddock. This text might be a wonderful opportunity to try to achieve that. With the Ukraine people fighting for their lives, living out this psalm, listeners could very well be drawn into the experience of a people under siege. It might be a very important task for the preacher to help listeners experience just that.
Blessings on our proclamation!
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