Abraham has been the key actor in a number of First Readings over the last several weeks and this 9th Week after Pentecost is no exception as we encounter him in Genesis 15:1-6, still wrestling with God's promises of offspring, when it seems more and more impossible. The Second Reading from Hebrews 11 and the Gospel Reading from Luke 12 match well this week since all explore the notion of faith. It will be the preacher's task to explore this notion as well.
(The following questions are not meant to be exhaustive, but only serve to lift up the function of the Word in the text. This is a key concern of Law and Gospel preachers, since how the Word functions informs, to a great extent, how the sermon will function. For more on this method and on 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? The Word is functioning primarily as Gospel here as God's promises are reiterated yet again to Abram. Particularly as God directs Abram's gaze towards the heavens is God's greatness and abundance made known.
2. How is the Word not functioning in the text? Even though Abram's weariness and doubt are on full display, there is no word of Law here. There is nothing that condemns Abram for his doubt or his fatigue. God simply persists in stating the promise.
3. With whom are you identifying in the text? Clearly we are in Abram's shoes, struggling also when God's promises and our experience do not match up.
4. What, if any, call to obedience is there in this text? The Call to Obedience is always the Word functioning to invite us to live in response to God's work. This is not the same as the call to faith. What we have here, then, is the call to faith, which Abram exemplifies.
5. What Law/Gospel couplet is suggested by this text? Abram's struggle provides us with fodder for several couplets. Some suggestions: doubt/faith; despair/hope; worry/peace.
6. Exegetical work: Nahum Sarna's excellent verse-by-verse commentary on Genesis often opens up these texts wonderfully, and so it is here. Sarna reminds us that the opening phrase, "after these things" refers to Abram's earlier rescue of the people of Sodom from their captors. Sarna suggests that what Abram is worried about is "the possibility of revenge by the defeated kings." God's answer is "Do not be afraid, Abram, I am your shield." Also, Sarna suggests that the reward which God is speaking about is a reward that will be given to Abram for his refusal "to have any part of the spoils of war." (see 14:21-24). This also makes sense. Finally, Abram's response to God's assurance also reflects the recent events, as Abram replies, "O Lord God, what will you give me, for I continue childless..." In other words, "You can reward me all you like, Lord, but 'no material reward can equal the blessing of having children.'" (The JPS Torah Commentary, Genesis, pp. 112-113). Walter Brueggemann is also helpful in his observations, which center more on Abram's reluctance to accept God's assurances. Brueggemann suggests that the central question of this whole text is one which we all ask: "Why and how does one continue to trust solely in the promise when the evidence against the promise is all around? It is this scandal that is faced here. It is Abraham's embrace of this scandal that makes him the father of faith." Brueggemann argues that the structure of the dialogue is key, and finally "only the new awareness that God really is God provides the ground for Abraham's safe future." And "finally the new reality of faith for Abraham must be accounted as a miracle of God." (Interpretation series, Genesis, pp. 140-145). Brueggemann's comments echo those of Luther, much earlier, who said, "Faith consists in giving assent to the promises of God and concluding that they are true." And "Righteousness is nothing else than believing God when He makes a promise." (Luther's Works, vol. 3, "Lectures on Genesis", p. 19-20).
Blessings on you proclamation!
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