Battles and storms
Commentary
Object:
It was a scene from vacation Bible school that I will never forget. We had planned an evening gathering for the last day of the school so that more parents could come and join us. In addition to displaying various arts and crafts, the plan included gathering in the sanctuary to sing the songs that we had been working on all week. As the song leader, I'm embarrassed to admit that I often went for volume over tone, participation over harmony, and action over proper posture for singing. There was little question as to the favorite song that week. It was a song titled "God Is Bigger Than The Boogie Man" from the Veggie Tales video series.
In the less than sacred form of such music, the song portrayed the safe, protective character of God. In theological terms, it was an affirmation of the omnipotence of God amid the fears and anxieties of everyday life. Of course, that affirmation grew stronger with the volume of the singing.
On that closing night I watched one particular father sit through song after song as bored as he could be. He was trying really hard to appear less than overwhelmed as he sat next to his second-grade daughter, who just loved to sing. He remained rather uninvolved into that final song, until we started to sing about God who is bigger. I invited everybody to stand as we went through verse after verse. We repeated the refrain over and over so folks could catch on. Right near the end of the song, I glanced over to that side of the sanctuary to watch the young father with his daughter now in his arms. He was smiling and stamping his feet and singing right along with her. Together they were singing about the protective grace of God. Well, maybe not in those words.
I don't have any illusions about that Bible school night as a profound theological and spiritual experience for all involved. However, I will remember the song and the look on the faces of the father and daughter who for a brief moment were able to sing of a God who is present in the battles and storms of life. Frankly, it is part of the character of God that I find myself more drawn to in these days of such tension on the world and economic stage.
1 Samuel 17:(1a, 4-11, 19-23) 32-49
The intent of the lectionary editors here is clearly to include the entire story of David and Goliath. Worship leaders intuitively know that all of chapter 17 makes for a difficult read in worship. On any given Sunday the preacher will have to wrestle with a mix of synopsis and scripture reading. Those practical concerns may lie at the root of the lectionary logic. However, the interpreter should wrestle with the entire narrative and then trust his or her own work to inform them as to a plan for telling, reading, and proclaiming the story of David and Goliath within the worship context.
The first portion of the narrative introduces the character of Goliath. The detailed description only reinforces the image of this champion warrior. Beyond appearance, however, Goliath trash talks with the best of the gladiators. With the intimidation by words, Goliath demands that Israel put up a soldier for the fight. In response to the physical and verbal threats, the story leaves little doubt as to the reaction of Israel's own fighting force. "They were dismayed and greatly afraid" (v. 11).
Interestingly, David's place in this scenario is not introduced until after Goliath takes center stage on the other side of the valley. David's older brothers had followed Saul into battle while David himself was only an errand boy. He took care of the sheep back in Bethlehem and ran messages back and forth to the front. The purpose of David's immediate trip to the front is set when he is sent with a supply of bread and cheese. Jesse also wants some word as to how the brothers are doing. Upon David's arrival, he ran to meet his brothers. Their greeting was interrupted by one of Goliath's chest-thumping demands for competition.
Yet again all of the Israelites were afraid and they fled. However David voices a reaction that defers to the power of the God of Abraham, Isaac, and Jacob. "For who is this uncircumcised Philistine that he should defy the armies of the living God?" (v. 26). Amid such fear among the soldiers, David offers the appropriate theological question. Of course within many Old Testament narratives, such theological questions are profoundly political and in this case, militarily strategic.
Before David makes his case before Saul, his eldest brother Eliab tries to put him in his place. David's response is strikingly universal. "What have I done now? It was only a question" (v. 29). The conversation with Saul goes much better, and David convinces him that he has the strength to take on the Philistine champion. While he cites his own success with wild animals out in the shepherd's field, David again defers to God's strength and intervention. "The Lord, who saved me from the paw of the lion and from the paw of the bear, will save me from the hand of this Philistine" (v. 37). Whether it was his strength or his faith or both, Saul commissions David and sends him out with a blessing.
The contrast between David's battle wear and the details surrounding Goliath described earlier in the chapter comes with a bit of humor. David cannot even walk in the armor given to him. He goes off with no protection other than that provided by the sling and the five smooth stones he placed in his pouch. Goliath himself points to the humor of the contrast between these two combatants. Goliath asks if David thinks he is a dog since he approaches with sticks (v. 43). Goliath tries to engage in some battle of words but David, now for the third time, places his strength in the hands of God. "I come to you in the name of the Lord of hosts, the God of the armies of Israel, who you have defied" (v. 45). The climax of David's strategy comes now as he offers Goliath his last word. He proclaims that all will know that "the Lord does not save by sword and spear; for the battle is the Lord's and he will give you into our hand" (v. 47).
Contrary to expectation, the physical confrontation plays a very minor role in this story of David and Goliath. The scene is set and so much is talked about throughout the entire chapter. The actual slaying of Goliath takes two verses. With a sling and only one stone, David prevails and the Philistine champion crashes to his death.
To remember the challenge of these Old Testament texts and how they are never really just children's stories, the scene ends as David stands over Goliath and now with sword in hand, cuts off his head. Of course the lectionary assignment ends a few verses earlier!
2 Corinthians 6:1-13
The lectionary assignment includes almost all of chapter 6. These powerfully honest words from Paul regarding his relationship to the Corinthian church come immediately after a much more familiar passage often used in the service for the Lord's Day as an assurance of pardon (5:16-21). What follows is a cryptic verse about being mismatched with unbelievers and some of Paul's imagery about the church being the temple of the living God (vv. 14-18). In between, the reader comes upon Paul's strong exhortation to the Corinthian community and some poetic language that tells the story of the first-century church.
Following from the assurance and the affirmation that believers are called to be ambassadors for Christ, Paul urges the Corinthian church to work together with Christ so as not to accept God's grace in vain (v. 1). Paul's exhortation comes with a strong sense of urgency. The quote from Isaiah 49 offers a word from the Lord. For now is the acceptable time and the acceptable time is the day of salvation. The gospel message of the cross and resurrection demands an immediate response from the church.
What follows from Paul is something of a defense of his ministry. He points out that he and those who worked with him are serving in response to this gospel of Christ. In their ministry, a high priority was put on the concern for others. They tried to avoid placing obstacles or stumbling blocks before those who tried to follow Christ. Paul then launches into a litany describing what they have endured for the sake of Christ.
As the reader works through the list that includes both the trials and the strengths of ministry in the name of Christ, Paul's description seems to paint a picture bigger than his own work. From the afflictions and the hardships to the purity and the knowledge and all the other characteristics and qualities described, one perceives that Paul seems to be describing not only his own witness but the witness of the New Testament church.
The concluding poetry that describes this life of ministry within the church reminds the reader of other such cadences offered by Paul. The series of contrasts and the movement through this paragraph reflects a certain rhetoric of exhortation. Whether the church was reading or listening, a sense of encouragement comes as Paul's own experience can be projected on the corporate experience of the Body of Christ in the first century and the church through all the ages. "We are treated as imposters, and yet are true; as unknown, and yet well known; as dying, and see -- we are alive" (vv. 8-9). Even in this description of his own struggles in ministry Paul can't help describing life in the community of faith with imagery that drips of resurrection hope.
Mark 4:35-41
The gospel lection from Mark tells of Jesus calming the storm. In the brevity of Mark's gospel, the early chapters portray Jesus as a teacher, healer, and miracle worker. He has cast out demons, had dinner with sinners and tax collectors, and offered some puzzling thoughts about family as he proclaimed "whoever does the will of God is my brother and sister and mother" (3:35). In chapter 4, Mark introduces a few new characteristics in this person of Jesus. The majority of the chapter reveals Jesus as one who teaches in parables. The beginning of the chapter includes the familiar parable of the sower. In the middle of the chapter, Mark's Jesus provides a clear allegorical interpretation of the parable. Following some additional teaching about lights placed under a bushel, the measure you give being the measure you get, scattering seed, and the mustard seed, the chapter includes something of a break.
After the lengthy teaching in and about parables, Jesus is on the move at verse 35. Jesus looks to leave the crowd behind and cross to the other side of the sea by way of boat. While other boats were around, the focus is on that boat occupied by Jesus and the disciples. Sometime in the night a powerful storm blew up as the wind and the waves beat into the boat. Mark describes the boat as "already being swamped" (v. 37). Amid the storm, Jesus was fast asleep in the bottom of the boat. Certain that they were about to die, the disciples had to wake him up. Jesus woke from sleep to put the wind in its place and calm the sea.
With some sense of irony related to this life-giving and life-restoring Savior, Mark tells the reader that in response to the word of the Lord the night was suddenly "a dead calm" (v. 39). Jesus offers something of a rebuke to the disciples as well questioning their fear and their faith. The humanity of the disciples in this case rings true as they were filled with great awe and questioned one another as to the power of this Jesus of Nazareth who could calm the forces of nature with just a command.
The second characteristic of Jesus revealed in Mark 4 is power over creation itself. In chapter 5, Jesus takes on the Gerasene demoniac and casts the demons into a herd of swine that run into the sea and drown. But early in Mark, Jesus has taken on demons and evil spirits. Here in this fourth chapter, Jesus establishes his lordship over the created order. Within that short story that is the gospel of Mark, these disciples must put together their encounter with Jesus piece by piece. The reader takes in Mark's gospel and then rushes to read it over and over again. A picture of the "good news of Jesus Christ, the Son of God" (1:1) comes together with the brush strokes of the author as the church encounters the book of Mark again and again and again.
Application
As I read these texts telling of battles and storms, the world around us stirs with talk of war, news comes of a tragic fire in a nightclub in Rhode Island, and several people in my congregation are losing courageous battles with disease. The pastoral weight of what confronts a preacher every Sunday can be overwhelming. To stand looking at the congregation knowing that all eyes are also turned to look out at the news of the world only adds to the magnitude of the concern. All of us called to offer a gospel word week in and week out stand amid such battles and storms all the time.
All three of the texts for the day stress the sovereignty of God and the strength and endurance that falls to the people of God in the various challenges of life and death. In the Corinthian text Paul vividly and poetically describes the challenges that ministry and the church bring. The gospel lesson tells of Christ's calming presence when the harsh forces of the world are pounding from the outside. And the narrative of 1 Samuel affirms something of the hidden presence of God even in the most difficult battles of life when the presence of "mine enemies" seems so clear.
I for one have heard far too many sermons that take allegorical liberties with the story of David and Goliath. I find little support for naming all the Goliaths that we as children of God face. Sermons that come up with catchy themes and doctrines or disciplines to attach to those five stones don't seem to be that faithful to the text when it was the very first stone that brought Goliath down. I am less inclined to think these particular scripture lessons give specific help if a preacher is trying to exegete issues of war or challenges facing the church. The stronger theological move is to affirm the providence of God even in the face of the world's despair. The stronger gospel move is to proclaim hope and assurance even as the gathering community must struggle to see anything of the light of Christ through the darkness of the world.
An Alternative Application 1 Samuel 17:(1a, 4-11, 19-23) 32-49. Whenever a preacher tackles such Old Testament narratives, the violence and the character of God can be a challenge. The story of David and Goliath is no different. In fact, the image of God as victor here is intimately tied to the violence of the story. True, one can suggest that when compared to the trash talking of Goliath and the human drama of David's relationship to his family, the violence may play a smaller role. But this can't be forgotten. Interpreters have to work hard at understanding the role of God amid such violence and the harsh realities of life described.
Maybe that interpretive challenge in and of itself is instructive with this text. Any preacher who stands before a congregation today will have to work hard at understanding the role of God. Believers are constantly wrestling with where to find God and how to understand God amid the violence and destruction of the world. Of course the point here is that we still need to work hard to see and understand God. The Spirit will no doubt lead us to understand God in different ways than those portrayed in the Old Testament. But like reading David and Goliath, the task itself can be difficult. In both interpretive moves along the journey of faith, David's affirmation rings true, for "the Lord saves not with sword and spear."
In the less than sacred form of such music, the song portrayed the safe, protective character of God. In theological terms, it was an affirmation of the omnipotence of God amid the fears and anxieties of everyday life. Of course, that affirmation grew stronger with the volume of the singing.
On that closing night I watched one particular father sit through song after song as bored as he could be. He was trying really hard to appear less than overwhelmed as he sat next to his second-grade daughter, who just loved to sing. He remained rather uninvolved into that final song, until we started to sing about God who is bigger. I invited everybody to stand as we went through verse after verse. We repeated the refrain over and over so folks could catch on. Right near the end of the song, I glanced over to that side of the sanctuary to watch the young father with his daughter now in his arms. He was smiling and stamping his feet and singing right along with her. Together they were singing about the protective grace of God. Well, maybe not in those words.
I don't have any illusions about that Bible school night as a profound theological and spiritual experience for all involved. However, I will remember the song and the look on the faces of the father and daughter who for a brief moment were able to sing of a God who is present in the battles and storms of life. Frankly, it is part of the character of God that I find myself more drawn to in these days of such tension on the world and economic stage.
1 Samuel 17:(1a, 4-11, 19-23) 32-49
The intent of the lectionary editors here is clearly to include the entire story of David and Goliath. Worship leaders intuitively know that all of chapter 17 makes for a difficult read in worship. On any given Sunday the preacher will have to wrestle with a mix of synopsis and scripture reading. Those practical concerns may lie at the root of the lectionary logic. However, the interpreter should wrestle with the entire narrative and then trust his or her own work to inform them as to a plan for telling, reading, and proclaiming the story of David and Goliath within the worship context.
The first portion of the narrative introduces the character of Goliath. The detailed description only reinforces the image of this champion warrior. Beyond appearance, however, Goliath trash talks with the best of the gladiators. With the intimidation by words, Goliath demands that Israel put up a soldier for the fight. In response to the physical and verbal threats, the story leaves little doubt as to the reaction of Israel's own fighting force. "They were dismayed and greatly afraid" (v. 11).
Interestingly, David's place in this scenario is not introduced until after Goliath takes center stage on the other side of the valley. David's older brothers had followed Saul into battle while David himself was only an errand boy. He took care of the sheep back in Bethlehem and ran messages back and forth to the front. The purpose of David's immediate trip to the front is set when he is sent with a supply of bread and cheese. Jesse also wants some word as to how the brothers are doing. Upon David's arrival, he ran to meet his brothers. Their greeting was interrupted by one of Goliath's chest-thumping demands for competition.
Yet again all of the Israelites were afraid and they fled. However David voices a reaction that defers to the power of the God of Abraham, Isaac, and Jacob. "For who is this uncircumcised Philistine that he should defy the armies of the living God?" (v. 26). Amid such fear among the soldiers, David offers the appropriate theological question. Of course within many Old Testament narratives, such theological questions are profoundly political and in this case, militarily strategic.
Before David makes his case before Saul, his eldest brother Eliab tries to put him in his place. David's response is strikingly universal. "What have I done now? It was only a question" (v. 29). The conversation with Saul goes much better, and David convinces him that he has the strength to take on the Philistine champion. While he cites his own success with wild animals out in the shepherd's field, David again defers to God's strength and intervention. "The Lord, who saved me from the paw of the lion and from the paw of the bear, will save me from the hand of this Philistine" (v. 37). Whether it was his strength or his faith or both, Saul commissions David and sends him out with a blessing.
The contrast between David's battle wear and the details surrounding Goliath described earlier in the chapter comes with a bit of humor. David cannot even walk in the armor given to him. He goes off with no protection other than that provided by the sling and the five smooth stones he placed in his pouch. Goliath himself points to the humor of the contrast between these two combatants. Goliath asks if David thinks he is a dog since he approaches with sticks (v. 43). Goliath tries to engage in some battle of words but David, now for the third time, places his strength in the hands of God. "I come to you in the name of the Lord of hosts, the God of the armies of Israel, who you have defied" (v. 45). The climax of David's strategy comes now as he offers Goliath his last word. He proclaims that all will know that "the Lord does not save by sword and spear; for the battle is the Lord's and he will give you into our hand" (v. 47).
Contrary to expectation, the physical confrontation plays a very minor role in this story of David and Goliath. The scene is set and so much is talked about throughout the entire chapter. The actual slaying of Goliath takes two verses. With a sling and only one stone, David prevails and the Philistine champion crashes to his death.
To remember the challenge of these Old Testament texts and how they are never really just children's stories, the scene ends as David stands over Goliath and now with sword in hand, cuts off his head. Of course the lectionary assignment ends a few verses earlier!
2 Corinthians 6:1-13
The lectionary assignment includes almost all of chapter 6. These powerfully honest words from Paul regarding his relationship to the Corinthian church come immediately after a much more familiar passage often used in the service for the Lord's Day as an assurance of pardon (5:16-21). What follows is a cryptic verse about being mismatched with unbelievers and some of Paul's imagery about the church being the temple of the living God (vv. 14-18). In between, the reader comes upon Paul's strong exhortation to the Corinthian community and some poetic language that tells the story of the first-century church.
Following from the assurance and the affirmation that believers are called to be ambassadors for Christ, Paul urges the Corinthian church to work together with Christ so as not to accept God's grace in vain (v. 1). Paul's exhortation comes with a strong sense of urgency. The quote from Isaiah 49 offers a word from the Lord. For now is the acceptable time and the acceptable time is the day of salvation. The gospel message of the cross and resurrection demands an immediate response from the church.
What follows from Paul is something of a defense of his ministry. He points out that he and those who worked with him are serving in response to this gospel of Christ. In their ministry, a high priority was put on the concern for others. They tried to avoid placing obstacles or stumbling blocks before those who tried to follow Christ. Paul then launches into a litany describing what they have endured for the sake of Christ.
As the reader works through the list that includes both the trials and the strengths of ministry in the name of Christ, Paul's description seems to paint a picture bigger than his own work. From the afflictions and the hardships to the purity and the knowledge and all the other characteristics and qualities described, one perceives that Paul seems to be describing not only his own witness but the witness of the New Testament church.
The concluding poetry that describes this life of ministry within the church reminds the reader of other such cadences offered by Paul. The series of contrasts and the movement through this paragraph reflects a certain rhetoric of exhortation. Whether the church was reading or listening, a sense of encouragement comes as Paul's own experience can be projected on the corporate experience of the Body of Christ in the first century and the church through all the ages. "We are treated as imposters, and yet are true; as unknown, and yet well known; as dying, and see -- we are alive" (vv. 8-9). Even in this description of his own struggles in ministry Paul can't help describing life in the community of faith with imagery that drips of resurrection hope.
Mark 4:35-41
The gospel lection from Mark tells of Jesus calming the storm. In the brevity of Mark's gospel, the early chapters portray Jesus as a teacher, healer, and miracle worker. He has cast out demons, had dinner with sinners and tax collectors, and offered some puzzling thoughts about family as he proclaimed "whoever does the will of God is my brother and sister and mother" (3:35). In chapter 4, Mark introduces a few new characteristics in this person of Jesus. The majority of the chapter reveals Jesus as one who teaches in parables. The beginning of the chapter includes the familiar parable of the sower. In the middle of the chapter, Mark's Jesus provides a clear allegorical interpretation of the parable. Following some additional teaching about lights placed under a bushel, the measure you give being the measure you get, scattering seed, and the mustard seed, the chapter includes something of a break.
After the lengthy teaching in and about parables, Jesus is on the move at verse 35. Jesus looks to leave the crowd behind and cross to the other side of the sea by way of boat. While other boats were around, the focus is on that boat occupied by Jesus and the disciples. Sometime in the night a powerful storm blew up as the wind and the waves beat into the boat. Mark describes the boat as "already being swamped" (v. 37). Amid the storm, Jesus was fast asleep in the bottom of the boat. Certain that they were about to die, the disciples had to wake him up. Jesus woke from sleep to put the wind in its place and calm the sea.
With some sense of irony related to this life-giving and life-restoring Savior, Mark tells the reader that in response to the word of the Lord the night was suddenly "a dead calm" (v. 39). Jesus offers something of a rebuke to the disciples as well questioning their fear and their faith. The humanity of the disciples in this case rings true as they were filled with great awe and questioned one another as to the power of this Jesus of Nazareth who could calm the forces of nature with just a command.
The second characteristic of Jesus revealed in Mark 4 is power over creation itself. In chapter 5, Jesus takes on the Gerasene demoniac and casts the demons into a herd of swine that run into the sea and drown. But early in Mark, Jesus has taken on demons and evil spirits. Here in this fourth chapter, Jesus establishes his lordship over the created order. Within that short story that is the gospel of Mark, these disciples must put together their encounter with Jesus piece by piece. The reader takes in Mark's gospel and then rushes to read it over and over again. A picture of the "good news of Jesus Christ, the Son of God" (1:1) comes together with the brush strokes of the author as the church encounters the book of Mark again and again and again.
Application
As I read these texts telling of battles and storms, the world around us stirs with talk of war, news comes of a tragic fire in a nightclub in Rhode Island, and several people in my congregation are losing courageous battles with disease. The pastoral weight of what confronts a preacher every Sunday can be overwhelming. To stand looking at the congregation knowing that all eyes are also turned to look out at the news of the world only adds to the magnitude of the concern. All of us called to offer a gospel word week in and week out stand amid such battles and storms all the time.
All three of the texts for the day stress the sovereignty of God and the strength and endurance that falls to the people of God in the various challenges of life and death. In the Corinthian text Paul vividly and poetically describes the challenges that ministry and the church bring. The gospel lesson tells of Christ's calming presence when the harsh forces of the world are pounding from the outside. And the narrative of 1 Samuel affirms something of the hidden presence of God even in the most difficult battles of life when the presence of "mine enemies" seems so clear.
I for one have heard far too many sermons that take allegorical liberties with the story of David and Goliath. I find little support for naming all the Goliaths that we as children of God face. Sermons that come up with catchy themes and doctrines or disciplines to attach to those five stones don't seem to be that faithful to the text when it was the very first stone that brought Goliath down. I am less inclined to think these particular scripture lessons give specific help if a preacher is trying to exegete issues of war or challenges facing the church. The stronger theological move is to affirm the providence of God even in the face of the world's despair. The stronger gospel move is to proclaim hope and assurance even as the gathering community must struggle to see anything of the light of Christ through the darkness of the world.
An Alternative Application 1 Samuel 17:(1a, 4-11, 19-23) 32-49. Whenever a preacher tackles such Old Testament narratives, the violence and the character of God can be a challenge. The story of David and Goliath is no different. In fact, the image of God as victor here is intimately tied to the violence of the story. True, one can suggest that when compared to the trash talking of Goliath and the human drama of David's relationship to his family, the violence may play a smaller role. But this can't be forgotten. Interpreters have to work hard at understanding the role of God amid such violence and the harsh realities of life described.
Maybe that interpretive challenge in and of itself is instructive with this text. Any preacher who stands before a congregation today will have to work hard at understanding the role of God. Believers are constantly wrestling with where to find God and how to understand God amid the violence and destruction of the world. Of course the point here is that we still need to work hard to see and understand God. The Spirit will no doubt lead us to understand God in different ways than those portrayed in the Old Testament. But like reading David and Goliath, the task itself can be difficult. In both interpretive moves along the journey of faith, David's affirmation rings true, for "the Lord saves not with sword and spear."
