God as Matchmaker

 Genesis 2:18-24 is the First Reading for the 20th Sunday after Pentecost in the Year of Mark.  This text is appointed to match the Gospel reading from Mark10, the so-called "divorce text."  It is an unusual text in that it clearly shows God's concern for humankind, while embedding that concern in an ancient story.  It will be the preacher's task to show clearly God's concern for all persons.

(The following questions are part of a method intended to lift up the way the Word functions in a text, a fundamental concern of Law and Gospel preachers.  This is a chief concern since the way the Word functions is the way the sermon must function, at least in part.  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 God's concern for humankind is clearly shown here, the Word in large part is functioning as Gospel.  God sees that it is not good for the man to be alone and so creates a companion. The man rejoices in God's provision for him.

2.  How is the Word not functioning in the text?  There is little hint of the Law here, little suggestion of our need for deliverance.  Nevertheless, God's statement that "it is not good that the man should be alone," is, by itself, an acknowledgement of our need for God's intervention.

3.  With whom are you identifying in the text?   The only one we can identify with here is the man.  He is the one being provided for by God.  He is the one rejoicing over God's provision.

4.  What, if any, call to obedience is there in this text?  There is no explicit command to obey here, but we might infer that a man "clinging to" (i.e. cherishing) his wife is a call to obedience.

5.  What Law/Gospel couplet is suggested by this text?  We might look simply to the action God takes here to formulate several couplets.  Some ideas:  alone/connected to another; without help/connected to other helpers.

6.  Exegetical work:  Nahum Sarna, in his commentary, notes that "curiously the extant literature of the ancient Near East has preserved no other account of the creation of primordial woman. The present narrative is therefore unique.... with the appearance of woman, creation is complete." (The JPS Torah Commentary, Genesis, p. 21).  Sarna also notes that the word translated "woman" (ishah), is derived from the word for "man" (ish), "which means [the man] acknowledges woman to be his equal.  (Ibid., p.23).  Johannes Brenz, a German reformer, also had something to say about equality:  "Our forbearers explained, not without insight, that woman was created not from a man's head or foot but from his side, to signify that woman should not lord it over the man or be a footstool for his feet, but be of equal right and dignity." (Reformation Commentary on Scripture, OT, vol. 1, p. 104).  Augustine also celebrated the wonder of this new creation:  "Therefore woman is as much the creation of God as man is.  If she was made from man, this was to show her oneness with him; and if she was made in the way she was, this was to prefigure the oneness of Christ and the church."  (Ancient Christian Commentary on Scripture, OT, vol. 1, p.70).  

Blessings on your proclamation!