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!

The Foolishness of Trying to Fool God

 Isaiah 58:1-12 is a grand text.  It is appointed as the alternative Old Testament reading for Ash Wednesday and as such it serves very well in tandem with the Gospel reading for the day, Matthew 6:1-6, 16-21. Both texts are about false piety.  It will be the preacher's considerable task to bring to bear the message that false piety is useless to both us and God while also sharing the gospel that draws us near to God.

(The following questions have been developed to help exegetes see the way the Word functions in the text, a fundamental concern of Law and Gospel preachers.  These questions are not meant to be exhaustive, but work well with other fine sets of questions available to exegetes.  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? Clearly the Word is functioning as Law here.  The opening line makes this clear:  "Announce to my people their rebellion."  This is a classic call to repentance.

2.  How is the Word not functioning in the text?  While there are hints of God's desire for God's people, there is little word of Gospel here, little evidence of God's mercy or grace.

3.  With whom are you identifying in the text?  In any text it is important to identify with those to whom the Word is addressed.  Here that is the people in need of repentance.  Preachers are apt to forget this in texts like these, choosing rather to identify with the prophet by announcing to their listeners their rebellion.  How much better to sit with the congregation and hear these words together.

4.  What, if any, call to obedience is there in this text?  There are a number of verses in this text that invite us to live a certain way in response to God's mercy.  While God's mercy is not laid out here, the calls to obedience are clear:  let the oppressed go free, share your bread with the hungry, bring the homeless poor into your house, clothe the naked (vss. 6-7), remove the yoke from among you, the pointing of the finger, the speaking of evil (vs.9b).

5.  What Law/Gospel couplet is suggested by this text?  Without gospel verses to draw on, we will need to invent several to match our law terms. Some suggestions:  guilty/forgiven; estranged/embraced.

6.  Exegetical work:  The original Hebrew gives us some help in discerning the core issue in this text.  Over and over, the prophet uses the term, nephesh, which is often translated breath or life.  The verb that accompanies that term also is illuminating.  In verses 3 and 5, the translation is often "humbling oneself."  The term for humbling (anah) might better be translated "afflict."  That would result in the complaint of the pious being, "Why do we afflict our life (i.e. deprive ourselves), and you do not notice, O God?"  Later the term nephesh comes up again in connection with God's desire.  In verse 10, we read about offering food to the hungry and satisfying the desires of the afflicted.  The verb in this case (pavech) is better rendered "pour out."  That would then mean verse 10 would read, "If you pour out your life (nephesh) for the hungry, and fill up the life (nephesh) of the afflicted..."  Finally, in verse 11 the promises come to us, "The Lord will...fill up your life (nephesh) whenever you are in parched places..."  These terms help us get a better idea of what's at stake for the prophet.  It's also interesting to note that both Westermann, in his classic commentary, and Luther in his lectures on Isaiah, identify the primary sin as trying to fool God. Westermann says the issue is "ungenuine fasting." (The OT Library series, Isaiah 40-66, p. 333).  Luther says that God does not reject fasting per se, but "fasting as a cover for ungodliness." (Luther's Works, vol. 17, p. 286)  In other words, we are trying to "pull the wool over" God's eyes.  Luther also warns that fasting can also "become a cover to blind our eyes so that we may not see our sins." (Ibid, p. 284).  

Blessings on your proclamation!

Unable to Keep Silent

 The prophet in Isaiah 61:10 - 62:3 is perhaps the model for Simeon and Anna in the Gospel lesson appointed for this, the First Sunday of Christmas in the Year of Mark. The prophet is rejoicing greatly over the deliverance which has come to God's people, Israel.  Along with Psalm 148, the psalm appointed for the day, it seems that the whole of Scripture is rejoicing.  It will be the preacher's great joy to follow in this way.

(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 questions are from a method designed to highlight the function of the Word in the text, a central 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?  There is nothing but rejoicing in this text.  The speaker in verse 61:10 seems to be the nation of Israel itself, who rejoices over God's salvation.  The prophet speaks in 62:1-3, rejoicing in the redemption that has come to Israel, as well as in its new name, which is revealed in later verses as "My Delight is in Her" and "Married" (vs. 4), and "The Holy People, the Redeemed of the Lord" and "Sought Out, A City Not Forsaken" (vs. 12).  All this rejoicing is a Gospel function.

2.  How is the Word not functioning in the text?  In these select verses there is no word of Law, but it can be seen easily in the verses which follow, noting Israel's former name:  Forsaken.

3.  With whom are you identifying in the text?  We identify with the people and the prophet who are rejoicing.  We too are the redeemed.  We rejoice that Christ has come and redeemed his people.  Christ is making all things new.  We, like the prophet, will not keep silent.

4.  What, if any, call to obedience is there in this text?  There is no explicit invitation here to live in a certain way in response to God's work, but the prophet is an example to us.  Our salvation in Christ is a marvelous thing.  We do well to "go and tell it on the mountain."

5.  What Law/Gospel couplet is suggested by this text?  The couplets are easy to spot in that the gospel portion of the couplet is already given.  One couplet has already been mentioned:  forsaken/delighted in.  Other possibilities:  unholy/holy; lost/redeemed; left behind/sought out.

6. Exegetical work:  Claus Westermann, in his classic commentary, highlights the ongoing nature of God's redemption, pointing to the earth's creative action in bringing forth shoots and the garden which also bears fruit.  "As thus described, God's saving work for Israel's sake is very different from a once-for-all act of deliverance.  Instead, what is here described is the steady and uneventful effecting of blessing, as at the end of v.3, with which v.11 obviously connects back, 'trees of salvation, a planting of Yahweh's.'" (The OT  Library series, Isaiah 40-66, pp. 370-371).  What Westermann is suggesting is that God's redeeming action is a continual renewal, or as the writer of Lamentations reminds us, a mercy that is "new every morning."  No wonder the prophet is rejoicing.

7.  Consider the insights of the pioneers of the New Homiletic?  A number of these pioneers could be guiding us in this text.  Henry Mitchell's insistent that celebration be part of any preaching event, is certainly in order here.  Seeking to bring the experience of rejoicing to the listeners would be Fred Craddock's advice. Charles Rice would  remind us to help the listener recognize their shared story in this text.  All of this is good advice.

Blessings on your proclamation!

A Final Doxology

 

Romans 16:25-27 is, according to one commentator, "nothing less than the proclamation of the final victory of God's grace:  the restoration of his gracious lordship over his redeemed creation." (Paul Achtemeier, Interpretation series, Romans, p.240).  For such a short reading, that is saying something.  Often overlooked during the 4th Sunday of Advent in the Year of Mark, this short reading is well-worth considering.  The preacher is sharing nothing less than God's final victory of grace.

(The following questions are not meant to be exhaustive, but serve only to highlight the function of the Word in the text, a primary concern of Law and Gospel preachers. These questions are best used in conjunction with other fine sets of questions available to exegetes.  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?  This final doxology is the Word functioning as pure Gospel. God's gracious action of strengthening is first announced, and then, even greater, the announcement that what has been kept secret is now disclosed to bring about the obedience of faith.

2.  How is the Word not functioning in the text?  There is no word of Law here, no word which exposes our need for Christ.

3.  With whom are you identifying in the text?  We are those who are privileged to hear this glorious announcement. We are those whose only role is to praise this only wise God.

4.  What, if any, call to obedience is there in this text?  There is no call to obedience, no word which invites us to live in a certain manner in response to God's work.

5.  What Law/Gospel couplet is suggested by this text?  Since the Law does not appear here, we will need to use our imaginations to complete the couplets.  Some suggestions:  weak/strong; left without hope/given hope.

6.  Exegetical work:  Kittel's discussion of several Greek terms in this doxology give us some insight into St. Paul's mindset.  In discussing the word starizo (translated 'strengthen') in verse 25, Kittel notes this assumption:  "[This term] presupposes that the Christians who are to be strengthened are under assault and in danger of becoming uncertain or slothful in their faith or walk."  "The effect or aim of strengthening is the impregnability of Christian faith in spite of the troubles which have to be endured." (Theological Dictionary of the New Testament, vol. VII, p.656).  Kittel's perspective is supported by the fact that just prior to this final doxology, Paul warns his readers about "those who cause dissension and offenses."  "Such people do not serve our Lord Christ, but their own appetites, and by smooth talk and flattery they deceive the hearts of the simple-minded." (16:17-18).  The other term which Kittel explores is mysterion, translated 'mystery.'  Kittel writes: "The mystery of God does not disclose itself.  At the appointed time it is in free grace declared by God Himself to those who are selected and blessed by Him." (TDNT, vol. IV, p. 821).  Another insight, that I am beholden to R.C.H. Lenski for, in his classic commentary, is his observation that all the eons, past, present, and future, are part of this doxology.  He writes, "Three expressions are outstanding...first, all the eons that extend back into eternity [vs. 25] - last, all the eons that reach forward into eternity [vs. 27] - between them the God of all eons, past, present, and to come: 'The eternal God' from eternity to eternity." (Interpretation of St. Paul's Epistle to the Romans, p.928).

Blessings on your proclamation!

A Lifestyle of Joy

I Thessalonians 5:16-24 is a beautiful series of exhortations that has only scant relation to the day for which it is appointed, the 3rd Sunday in Advent, in the Year of Mark. The only tie seems to be the mention of the "coming of the Lord Jesus" in verse 23.  Be that as it may, it still has potential for being good news to listeners who tire of the holiday hubbub, and need to hear the good news that God is faithful.  It will be the preacher's joy to announce that.

(The following questions are part of a method developed to highlight the work of the Word in the text, a central concern of Law and Gospel preachers.  These questions are best used in concert with other sets of questions which have other concerns.  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 nearly every verse includes an imperative, it is clear that the primary way the Word functions here is as a Call to Obedience.  This is the Word  functioning to invite us to live in a certain way in response to God's work in Christ.  The last verse, however, is pure Gospel.  "God is faithful, and God will do this:  sanctify us, keep us sound and blameless at the coming of our Lord Jesus Christ.

2.  How is the Word not functioning in the text?  There is really no Law here, no word which exposes our need for Christ.  The first reading from Isaiah includes Law.

3.  With whom are you identifying in the text?  We are those being encouraged and exhorted here.  Paul is speaking to us in our context.

4.  What Law/Gospel couplet is suggested by this text?  Due to the lack of Law in the text, we shall need to create a number of couplets via the Gospel word present. Some ideas:  unsound/sound; found guilty/blameless; unholy/sanctified.

5.  Exegetical work: It is noteworthy that every imperative in this text is a present imperative, including the prohibitions.  This suggests an ongoingness to these commands, a lifestyle, if you will.  We are to live a life of rejoicing, prayer, and thanksgiving, not simply participating dutifully in these activities in worship alone.  Also, the prohibitions in present tense suggest that we discontinue a pattern that has begun:  quenching the Spirit and rejecting prophetic words. The ongoingness is the point.  One helpful point that Beverly Roberts Gaventa makes in her commentary is that the pairs of verses in 19-20, and 21-22 act as clarifiers for each other.  She suggests that those who quench the Spirit do so by despising the words of the prophets, and holding onto what is good and abstaining from evil comes from first testing everything to see what is worthy.  (Interpretation series, First and Second Thessalonians, p. 84).

6.  Consider the insights of the pioneers of the New Homiletic?  Bringing the experience of the text to the listener was always of paramount importance to Fred Craddock.  This will be particularly important in preaching this text, bringing these words into the modern context.

Blessings on your proclamation!

Expectant Waiting

 II Peter 3:8-15a, the Second Reading appointed for the 2nd Sunday of Advent in the Year of Mark, is a reading easily forgotten amidst the more well-known readings from Isaiah 40 (Comfort, O Comfort, my people), and Mark 1, where we hear John the Baptizer announcing the coming of the Christ.  This text belongs with those, however, as the writer exhorts us to "wait expectantly" for the coming day of God.  What that might look like will be the preacher's privilege to share.

(The following questions are part of a method developed to unearth the way the Word functions in the text, a fundamental concern of Law and Gospel preachers.  These questions are best used in conjunction with other fine sets of questions available to exegetes.  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 functions in this text in every way that it can.  Initially we hear words of comfort: "The Lord is not slow about his promise... but is patient with you, not wanting any to perish, but all to come to repentance."  This is a Gospel function.  The next verse reminds us of our need for a Savior - a Law function:  "But the day of the Lord will come like a thief... and everything done on it will be disclosed."  Following that we have a rhetorical question functioning as a classic call to obedience:  "...what sort of persons ought you to be in leading lives of holiness and godliness, waiting for and hastening the coming of the day of God?"  The passage ends with another call to obedience:  "...strive to be found by him at peace, without spot or blemish."

2. With whom are you identifying in the text?  It is always important to identify with those to whom the Word is addressed, and so here we understand ourselves as those addressed by this Word.  We hear the words of comfort as to us, we hear the words of warning as to us as well, and we take the calls to obedience as calls to us.

3.  What Law/Gospel couplet is suggested by this text?  We might look at that pattern of Law and Gospel pointed to above and conceive of couplets that reflect this pattern.  Some suggestions:  fear/faith; judged/forgiven; bound/free.

4.  Exegetical work:  Three times, in verses  12-14, the writer uses the word prosdokao, translated often as "waiting." What might be lost is the element of expectant waiting that goes with this term.  We are exhorted to wait in a specific way, looking forward to what is to come, expectantly, not fearing the coming day of God.  Pheme Perkins, in her commentary, reminds us that the writer is hearkening back to Hebrew scriptures where God is proclaimed to be "slow to anger and abounding in steadfast love." (Joel 2:12-13, Jonah 4:2, etc.)  (Interpretation series, First and Second Peter, James, and Jude, p. 190).  The context of this passage is also important to recognize.  Not included in this text are the preceding verses which speak of the "scoffers," those who regard the Lord's delay as evidence of divine disinterest or neglect.  What we are presented with then, are two alternatives to interpreting the Lord's delay: disinterest or forbearance?  One comes from unbelief, and the other from faith.

5.  Consider the insights of the pioneers of the New Homiletic?  Charles Rice was always insistent that the preacher seek to help listeners recognize their shared story in a text.  Perhaps that advice could be helpful here, as a preacher helps listeners recognize how they interpret the Lord's delay.

Blessings on your proclamation!