Jeremiah 23:1-6, the First Reading appointed for the Reign of Christ Sunday in the Year of Luke, contrasts unrighteous rulers with the "Righteous Branch" whom God will appoint as ruler over God's people. It is a text filled with both judgment and promise. It will be the preacher's task to proclaim both.
(The following questions are not meant to be exhaustive, but are best used with other fine sets of questions available to exegetes. These questions help to identify the way the Word functions in the text, a key 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 functions as Law in the opening lines when it calls to account corrupt rulers, such as Jehoiakin, whose 3-month rule is noted just prior to this text. The Word functions as Gospel in the promises given to God's people, that God will be their shepherd and bring them back to the fold.
2. With whom are you identifying in the text? If we are leaders in our community, bearers of responsibility for the lives of others, then we might do well to identify with the rulers whom God is calling to account. If we are people in need of hope and rescue, then it is right for us to identify with the remnant of the flock to whom Gospel is spoken.
3. What, if any, call to obedience is there in this text? There is an implied call to obedience here, to the rulers. In effect, what is being said is, "Be faithful shepherds." This is a call to anyone who is in leadership.
4. What Law/Gospel couplet is suggested by this text? There are a number of terms here that lend themselves to couplets: scattered/gathered; dismayed/hopeful; fearing/secure.
5. Exegetical work: The context of this reading is very helpful. In chapters 21 and 22, the word of the Lord comes to Jeremiah, and he announces that the Lord will fight against Israel. He also announces that King Shallum shall be lost, the extravagance and corruption of King Jehoiakim is not lost on God, and Jehoiakim's son, King Coniah (aka Jehoiakin) will be cursed. This litany of corrupt leaders then is followed immediately by these words regarding "shepherds who destroy and scatter" God's people. It is clear that these "shepherds" are the kings of Israel. Robert Carroll, in his fine commentary, argues that this condemnation of corrupt rulers is broader than kings, and includes "all the ruling elements charged with oversight of the people." (The Old Testament Library, Jeremiah, p.444). Carroll also notes that no particular social evil is lifted up, as in other prophetic books, but simply the destruction and scattering of the people. "The rulers of the community are blamed for the disintegration caused by the deportation of the people." (Ibid.).
6. How does the Crossings Community model work with this text? Michael Hoy does a nice job of leading right through the text in a Law and Gospel manner. We attend to corrupt rulers, we attend to ourselves instead of others, and finally God attends to us. This is not good news initially. But then God attends to us in Christ. God pays attention to our needs as broken people, and our lives are restored. See this analysis in its entirety at crossings.org/text-study, archived under its reference.
Blessings on your proclamation!
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