What It Means to Walk Blamelessly in Covenant

 

Exodus 20:1-17 is well-known as the first statement of the Ten Commandments.  This passage is appointed as the First Reading for the 3rd Sunday in Lent in the Year of Mark. When looked at closely, it is an outline as to what it means to live faithfully in a covenantal relationship with God, not merely a list of "Ten Suggestions" as some have blithely written.  The preacher's task, then, will be to ponder and preach what this covenantal relationship asks of us.  This is no easy task.

(The following questions have been developed to help preachers discover the way the Word functions in a text.  They are not intended to be exhaustive, but are best used in conjunction with other fine sets of questions suggested in other methods.  The way the Word functions is a particular concern of Law and Gospel preachers, and this method is particularly aimed towards them. 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 opening verse makes clear that everything said here is based on our relationship with God as Liberator/Savior/Champion.  We are not being called to repentance here, but rather obedience.  In essence, what God says is, "I am your Savior.  This is how you shall live in response to my love."

2.  How is the Word not functioning in the text?  There is no call to repentance here, no word which exposes our need for a Savior.  While God's identity as Savior is clear (Gospel), our need for a Savior is not evident (Law).

3.  With whom are you identifying in the text?  Augustine reminds us that Israel received this word following their deliverance at the Red Sea.  Likewise, he says, we have received this word following baptism.  We identify, therefore, with "the baptized" people of God who first received this word.

4.  What Law/Gospel couplet is suggested by this text?  Since this text functions neither as Law or Gospel, our imaginations will need to focus on the underlying relationship.  Some suggestions: ignored/instructed; cast aside/honored; without a home/embraced.

5.  Exegetical work:  As is often the case, context is important.  In the chapters leading up to this text we see that the people whom God makes covenant with are not described glowingly.  The irony is clear:  in chapter 15 Israel complains at Marah, in chapter 16 at Elim, and in chapter 17 at Rephidim. Yet in chapter 19 when God promises to make them "a treasured possession, a priestly kingdom, and a holy nation" if they will keep God's covenant, they say, "Everything that the Lord has spoken we will do." (19:8)  Nonetheless, God makes covenant with Israel and calls them to live in this covenant daily.  Sarna, in his commentary, notes that this decalogue "opens with 'The Lord your God' and closes  with 'your neighbor.'" (The JPS Torah Commentary, Exodus, p.108).  He also notes that there is no identified audience.  This is, he says, unique in the Torah. (Ibid., p.109).  Another insight Sarna provides is that "Hebrew does not feature a verb 'to have' but expresses possession by hava, literally 'to be to'...the same term is used for entering into the marriage bond. (Ibid.) Fretheim also gives insight into some of the unique features of this text.  He says that "this is the only instance in the Old Testament where the gathered community is confronted with such a direct experience of God, hearing God speak without an intermediary.  It is a unique divine appearance." (Interpretation series, Exodus, p.214).  Fretheim goes on: "The people are not to obey this word because God stands before them as a threat. The proper response to what God has said and done is not fright but reverence." (Ibid., p.216).  The key to this passage, says Fretheim, is understanding that "it is not obedience vis-a-vis an objective code" that is commanded, but "It is obedience to the one who gives the law." (Ibid.).  Again, Fretheim is highlighting the need to understand these commandments relationally rather than legalistically. (Ibid., p.219).  

6.  Consider the insights of the pioneers of the New Homiletic?  Eugene Lowry's model of sermon structure always included moving the listener from disequilibrium to equilibrium.  This might be a model worth pursuing here.

Blessings on your proclamation!

The Culmination of Covenants

 Genesis 17:1-7, 15-16 is the First Reading appointed for the 2nd Sunday in Lent in the Year of Mark.  As such it is the second OT reading around the theme of covenant. Last week we saw God's covenant with Noah and all creation; this week we see the personal covenant God makes with Abraham and Sarah to bless all the families of the earth.  The announcement of this covenant has many ties to our baptismal covenant as followers of Jesus.  It will be the preacher's task to celebrate our covenantal God.

(The following questions have been developed to help the exegete discover the way the Word functions in the text.  This is crucial since the way the Word functions is the way the sermon must, at least in part, function.  This concern is one of the foundational principles for 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?  Since the text is almost all promise, the Word is functioning here primarily as Gospel.  The Word is announcing God's desire to make an everlasting covenant with God's people.

2.  How is the Word not functioning in the text?  There is no word of Law, no word that exposes our need for a Savior, no word that calls to repentance.

3.  With whom are you identifying in the text?  We have the privilege of identifying with Abraham and Sarah.  We, in baptism, receive a new name, a new vocation, and an eternal hope, just as they did.

4.  What, if any, call to obedience is there in this text?  The end of verse 1 is a clear call to obedience:  "I am God Almighty; walk before me, and be blameless."  This is the call to all followers of Christ.  "Live in my presence continually, and  live in integrity."

5.  What Law/Gospel couplet is suggested by this text?  Without a Law element to this text, we must use our imaginations to provide a couplet.  Some suggestions:  barren/fruitful; alone/belonging; without hope/eternal hope; without a purpose/divinely appointed.

6.  Exegetical work:  It is very important to note that this is not the first time God has made covenant with Abraham.  There are at least five occasions when God makes promises to Abraham: a) 12:1-3, "I will bless you and make your name great;" b) 12:7  "To your offspring I will give this land;" c) 13:14-16, "I will make your offspring like the dust of the earth;" d) 15:1-6, "Look toward heaven and count the stars, if you are able to count them... So shall your descendants be;" e) 15:17-21, "To your descendants I give this land."  In short, the covenant in chapter 17 is not the initiation of a covenant between God and Abraham's family, but the culmination of God's long desire to accomplish this.  The call to obedience, then, in verse 1 is the call to live into the reality of this covenantal relationship.  Nahum Sarna, in his exhaustive commentary, makes this clear:  "[The call to 'walk in my ways'] takes on added dimension. Allegiance to Him means to condition the entire range of human experience by the awareness of His presence and in response to His demands." (The JPS Torah Commentary, Genesis, p.123).  Walter Brueggemann states eloquently the results of this covenant:  "It is the covenant which offers to Israel the gift of hope, the reality of identity, the possibility of belonging, and the certitude of vocation."  (Interpretation series, Genesis, p. 154).  

7.  Consider the insights of the pioneers of the New Homiletic?  I always appreciate Henry Mitchell's insight that every sermon should include celebration.  This sermon is certainly no exception as we give thanks to God for the covenantal love we know through Jesus Christ.  This is also a clear opportunity to celebrate the covenantal promises we have in baptism.

Blessings on your proclamation!

God as Grieving Mother

 Genesis 9:8-17 is the First Reading appointed for the First Sunday in Lent in the Year of Mark. It is perhaps one of the most unrecognized gospel texts in the entire Hebrew Bible.  In this amazing text, God says over and over, "I am establishing an everlasting covenant with all flesh."  What amazing news.  It will be the preacher's joy to proclaim this good news.

(The following questions are not meant to be exhaustive, but have been designed to help identify the way the Word is working in the text, a fundamental 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 and amazon.)

1.  How does the Word function in the text?  The word "covenant" occurs 7 times in this brief text.  This is a strong  hint that the Word is functioning solely as promise, as gospel.

2.  How is the Word not functioning in the text?  There is no word of Law, no word that exposes our need for a Savior.  We will need to look beyond this text for that.

3.  With whom are you identifying in the text?  We take the place of Noah and his family here, listening as God speaks the good news.  We stand in awe.

4.  What, if any, call to obedience is there in this text?  "Be fruitful and multiply" is a common phrase in verses surrounding this text, but is not present here.  There are no commands here, just good news.

5.  What Law/Gospel couplet is suggested by this text?  With the absence of Law in this text, we will need to invent terms to go with our covenantal promises.  Some ideas:  forgotten/remembered; cut off/embraced; drowning/being saved.

6.  Exegetical work:  Botterweck and Ringgren do a nice job of discussing the etymology of berith (covenant), reminding us that berith  is associated with "Akk. birtu, ' clasp,' 'fetter'...  This means that "the original meaning of the Heb. berith... is not 'agreement or settlement between two parties,' as is commonly argued. berith, implies first and foremost the notion of 'imposition,' 'liability,' or 'obligation,' as might be learned from the 'bond' etymology above."  (Theological Dictionary of the Old Testament, vol. II, p. 255).  This is important because it alerts us to the commitment God is making to the whole creation in the covenant.  Luther's observation regarding the redundancy of this text is particularly enlightening.  He writes:  "When the same matter is repeated so many times, this is an indication of God's extraordinary affection for mankind.  He is trying to persuade them not to fear punishment in the future but to hope for blessing and the utmost forbearance.  Noah and his people were in great need of such comfort... It is for this reason that God shows Himself benevolent in such a variety of ways and takes such extraordinary delight in pouring forth compassion, like a mother who is caressing and petting her child in order that it may finally began to forget its tears and smile at its mother." (Luther's Works, vol. 2, "Lectures on Genesis, Chapters 6-14, p. 145).  Walter Brueggemann, in his commentary, concurs with Luther that this story is not about "an angry tyrant, but a troubled parent who grieves over the alienation" between God and humankind. "God is not angered but grieved.  He is not enraged but saddened." (Interpretation series, Genesis, p.77.)  Finally, says Brueggemann, this story is not a story about the creation in crisis, rather it is "the heart and person of God which are placed in crisis." (Ibid., 78).  The story is therefore not resolved by a change in humankind, indeed in 8:21 we read that "the inclination of the human heart" continues to be evil, but rather, "the resolution comes by the resolve of God's heart to fashion newness." (Ibid., p.80).  "What distinguishes God in this narrative from every other god and from every creature is God's deep grief.  That grief allows God to move past his own interest and to embrace his creature-partner in new ways." (Ibid., p. 82).

Blessings on your proclamation!