God our Refuge and Strength

Psalm 46 is the psalm appointed for Reformation Sunday each year.  It is famously the psalm that inspired Martin Luther to write his great hymn, "A Mighty Fortress is our God."  In Luther's hymn it is the devil and his minions who trouble us; in this psalm the very earth is quaking and roaring in tumult.  Whatever the enemy or the catastrophe, the clear testimony of the people is heard:  "The Lord of hosts is with us; the God of Jacob is our refuge."  This testimony will be the clear message of the sermon for this day.

(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 particular questions have been formulated to highlight how the Word is at work in the text, a fundamental concern of Law and Gospel preachers.  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?  God is the primary actor in the drama here.  God is present in trouble.  God is in the midst of the city in tumult.  God is the one who causes desolations on the earth and makes wars to cease.  All this is good news.  This is a gospel function.

2.  How is the Word not functioning in the text?  While there is plenty of mention of the world's troubles and the creation in uproar there is no call to repentance. The Word, then, is not functioning as Law in this text.

3.  With whom are you identifying in the text?  We are those who need help in trouble. We know the world to be unraveling or in an uproar or in a state of increasing instability.  We stand in need of this God who is a refuge and strength to all who call upon this One.

4.  What, if any, call to obedience is there in this text?  It's interesting that there are only a few imperatives in this psalm, in verses 8 and 10:  "Come, behold (see/perceive) the works of God," and "Be still, and know that I am God."  These commands are not so much a call to obedience as an invitation to a posture that is entirely dependent upon God.  They might be called a call to faith.

5.  What Law/Gospel couplet is suggested by this text?  Several of Herman Stuempfle's classic couplets might work well here: anxiety/certitude; despair/hope.  We might add:  instability/solidity; chaos/peace.

6.  Exegetical work:  The "river whose streams make glad the city of God" has been interpreted by scholars in a number of ways.  Augustine thought that this river pointed to God's Spirit "inundating" the people of God. (Ancient Christian Commentary on Scripture, OT, vol. VII, p. 357).  A.F. Kirkpatrick, in his classic commentary, said that this river "is an emblem of Jehovah's Presence, blessing and gladdening the city." (The Cambridge Bible, The Book of Psalms, p. 256).  John Eaton, in a more contemporary commentary, says that "this 'river' now is a sign of the cosmic waters made serviceable, and so of the life with which God will gladden city, people, and world." (The Psalms, p. 191).  In all these interpretations you can see the thread that this river is a conduit of life for God's people.  This we could interpret as Word and Sacrament, as the Word of life, or simply as the care that God's people give to one another in times of struggle.  Augustine, in his exposition on this psalm, has some wonderful insights:  "Some refuges are anything but strong, so that anyone who flees to them is weakened rather than securely established.  But our refuge is different; our refuge is 'strength.'  When we flee to it we shall be secure and unshakable." (ACCS, OT vol. VII, p. 356).  "You aspired to be powerful in yourself, but God has made you weak in order to make you strong with his strength, for your own was nothing but weakness.  (Ibid., p.360).  "See, you are not God, but I am.  I created you, and I recreate you; I formed you, and I form you anew; I made you, and I remake you.  If you had no power to make yourself, how do you propose to remake yourself?" (Ibid.).  This final comment goes to the heart of our Reformation festival, reminding us that it is God's work to reform us, not our own.

7.  How does the Crossings Community model work with this text?  There are multiple examples of Law/Gospel analyses of this text at the community web site.  Go to crossings.org/text-study and search for this text under its reference.

Blessings on your proclamation!

A Wrestling and a Blessing

 

Genesis 32:22-31, the First Reading appointed for the 19th Sunday after Pentecost in the Year of Luke, is paired well with the parable of the persistent widow and the unjust judge in Luke 18.  Both texts speak of perseverance.  This text, however, has an unexpected twist - a blessing, and a name change - both indications of God's mercy.  It will be important for the preacher to announce this blessing and name change to all who listen.

(The following questions are part of a method developed to lift up the way the Word  functions in a text, a fundamental concern of Law and Gospel preachers.  How the Word functions will, in large part, be how the sermon functions.  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?  It is clear at the outset that Jacob is terrified.  This is illustrated by the fact that he gets his entire household up in the middle of the night to ford the Jabok river, a dangerous undertaking, and something only extreme urgency would have required.  This description of Jacob we could regard as a Law function.  The Gospel comes into play, however, after the night of wrestling, for not only does Jacob receive a blessing, but even a new name. 

2.  How is the Word not functioning in the text?  One could argue that the Law is not really present since there is no call to repentance.  That being said, it is clear that repentance is on Jacob's mind as he dozes off.  After all, his behavior toward brother Esau, soon to be confronted, will require more than a little repentance.

3.  With whom are you identifying in the text?  It is always important to identify with those to whom the Word is addressed, and in this text, that is clearly Jacob.  So we are those who are wrestling in the night, not knowing it is God.  We are the ones who receive a blessing and a name change at our baptism.  We are the strivers and the blessed ones.

4.  What, if any, call to obedience is there in this text?  We might look at this text and think it includes a call to obedience, namely the call to be persistent with God.  This is a fine message, but it is not present here.  The Word to Jacob is not, "Keep striving," but "You shall no longer be called Jacob but Israel, for you have striven."  A good example of a call to obedience is in the Second Reading, II Timothy 3:14-4:5, "Continue in what you have learned and firmly believed..."

5.  What Law/Gospel couplet is suggested by this text:  One of Herman Stuempfle's classic couplets might be perfect for this text:  alienation/reconciliation, or anxiety/certitude.

6.  Exegetical work:  In Luther's extensive commentary on this text, he equates Jacob's struggle to a struggle of faith.  Luther  puts words in the mouth of the man with whom Jacob wrestles:  "Moreover, it is likely that this man added some such remark as: 'You must die, Jacob, for you are not the man to whom God gave the promise' or 'God does not want to keep even the promise that has been given, etc.'  These were fiery darts (Eph. 6:16)!  Yet the holy patriarch was the very man to whom the promise and blessing pertained." (Luther's Works, vol. 6. Lectures on Genesis, Chapters 31-37, p. 135).  Luther continues:  "Therefore what Jacob could not see formerly when he was still a man but investigated and sought in doubt and uncertainty he understands and sees with great joy from the Word and blessing, 'It is surely not You, my heavenly Father and Lord?' he thinks.  'I thought that You were a specter or a man. Then You are the One who has blessed me, my father Isaac, and my grandfather Abraham?'  This is the joyful climax of this contest.  For now Jacob returns from hell to heaven, from death to life." (Ibid. p.144).  

7.  How does the Crossings Community model work with this text?  Chris Repp does a nice job of showing how Jacob is very much a modern figure, wrestling with God, and how the one with whom Jacob is wrestling is very much a Christ figure, who blesses us even in the struggle.  See the entire analysis at crossings.org/text-study, archived under its reference.

8.  Consider the insights of the pioneers of the New Homiletic?  Fred Craddock could be our guide in this text as we, in the sermon, attempt to draw our listeners into their very own experience of wrestling with God and finding God's blessing.

Blessings on your proclamation!