A Joyful Citizenship

 Philippians 3:17-4:1 is the Second Reading appointed for the Second Sunday in Lent in the Year of Luke.  It seems, at first glance, to have little to do with the Gospel reading from Luke until one realizes that just as Jesus weeps over Jerusalem, "the city that kills the prophets," so Paul weeps over those who "live as enemies of the cross of Christ."  Both texts call us to examine our understanding of discipleship.  It will be the preacher's task to set this challenge before the congregation.

(The following questions have been developed to help the reader discover how the Word is at work in the text. This is a fundamental concern of Law and Gospel preachers in that the way the Word functions is the way the sermon must, at least in part, function.  For more on this method or 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 is functioning primarily as a Call to Obedience, an invitation to live as imitators of Christ in response to the Gospel. That said, there is more than a hint of Law here as well, as Paul exposes those whose "god is the belly" who live as "enemies of the cross of Christ."  The Gospel even makes an appearance near the end of the reading, where Paul reminds us of the promise that Christ will transform our lowly bodies into the bodies of his glory.

2.  With whom are you identifying in the text?  We are "the brothers and sisters" addressed in this text. We are those who are warned against letting appetites rule us, as well as those things that tempt us to abandon any cross we might be called to bear for the love of Christ.

3.  What Law/Gospel couplet is suggested by the text?  There are several phrases that can serve as fodder for couplets here. Some suggestions:  enemies of the Cross/freed through the Cross; shame/joy; humiliation/glorification.

4.  Exegetical work:  In a polemic work refuting the Franciscan monk, Thomas Murner, Luther referred to this text in the following manner:  "You want to build the church half upon temporal things, to mix the physical and spiritual, and to unite sin and grace. Yet St. Paul says, 'Our commonwealth is in heaven' [Phil. 3:20], and Christianity lives only by fleeing and deserting temporal cities, places, goods, honor, body, and everything earthly, and goes through them to eternal life just as it goes through sin, suffering and death." (Luther's Works, vol. 39, "Church and Ministry I).  Fred Craddock would seem to be in concert with Luther when he says that this passage is not about Paul's usual concern - the freedom of the Gospel - but rather "a libertine lifestyle, perhaps even antinomian" tendencies.  Craddock argues that Gentile believers were more than likely to misunderstand the freedom of the Gospel to mean that 'anything goes.'  Here, Paul clearly rejects that, reminding his readers that to live with "the belly" as god, is to live as enemies of the Cross of Christ.  (Interpretations series, Philippians, pp. 64-69.)

5.  How does the Crossings Community model work with this text?  Bruce Martin does a fine job of ferreting out the issues in this text in his 2014 analysis.  He does an in depth analysis of the Law at work here in our "belly dancing," our failure to recognize our true citizenship, and where this all leads - destruction.  Martin also shows how one must venture outside this text to find the Gospel which answers our condition. Go to crossings.org/text-study to see the entire analysis archived under its reference.

Blessings on your proclamation!

Two Kinds of Righteousness

 Romans 10:8b-13 is the Second Reading appointed for the First Sunday in Lent in the Year of Luke.  At first glance it does not seem to pair well with the gospel reading, Luke's account of the temptations of Jesus, but upon further study, St. Paul is lifting up a common temptation of ours:  earning God's favor.  It will be the preacher's task to steer listeners away from that to the boundless grace of God.

(The following questions have been developed to lift up 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 are best used in conjunction with other 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 text begins in the middle of an argument Paul is developing in which he is dissuading his listeners from pursuing "a righteousness that comes from the law." (v.5)  The text before us lays out only God's promise that "the one who calls upon the name of the Lord shall be saved."  This is the Word functioning as Gospel.

2.  How is the Word not functioning in the text? The Law is not present in this text, but is present in the verses leading up to it where Paul exhorts his listeners to avoid being drawn into notions like "one must ascend to heaven" or "one must descend to the abyss" in order to be saved.

3.  With whom are you identifying in the text?  We are Paul's congregation, those tempted constantly to believe we must "do something" in order to gain the righteousness of God.  We are those who are assured here that the faith that comes from hearing the Word is more than sufficient.

4.  What, if any, call to obedience is there in this text?  The Word functioning to invite us to live in response to God's grace is not present here.  That will come later in Paul's letter.

5.  What Law/Gospel couplet is suggested by this text?  The context really gives us the couplets in this case:  old righteousness/new righteousness; fruitless righteousness/fruitful righteousness.

6.  Exegetical work:  Luther, in his lectures on Romans, lays out what is at stake here:  "...it is explained that the apostle is comparing the two kinds of righteousness with each other, so that he attributes works to the righteousness of the Law but the Word to the righteousness of faith.  For work was required for the Law, but faith is required for the Word."  "Thus the first kind of righteousness depends on the work which has been done, but the second upon the Word which we believe." (Luther's Works, vol. 25, "Lectures on Romans," pp. 405-406).  Anders Nygren, in his classic commentary, concurs:  "...he who believes in Christ has passed from one kind of righteousness to another, from a worthless righteousness to one that is true, from righteousness by law to righteousness of God, which is the same as righteousness through faith." (Commentary on Romans, p. 379).  Ernst Kasemann, in his usual succinct way, puts everything in perspective:  "This section [vs. 5-13] is a proof from Scripture of v. 4..." ["For Christ is the end of the law so that there may be righteousness for everyone who believes."]. (Commentary on Romans, p.283).  I like Paul Achtemeier's summary statement:  "It is finally a matter of trusting God, this Christian life, a trust open to all and at hand to all." (Interpretation series, Romans, p. 172).

7.  How does the Crossings Community model work with this text?  Michael Hoy, in his 2014 analysis of this text, does a nice job of laying out the temptation to works righteousness, especially during this season of "Lenten disciplines."  He hones in on the phrase "put to shame," and shows how Christ's willingness to be put to shame frees us. See the entire analysis at crossings.org/text-study.

8.  Consider the insights of the pioneers of the New Homiletic?  David Buttrick was always keen to remind us that there are only so many moves a preacher can effectively make in a sermon.  It is especially important to heed that advice in a sermon based on a non-narrative text like this.

Blessings on your proclamation!

The Terror and Grace of God's Presence

 

Exodus 34:29-35 is the First Reading appointed for Transfiguration Sunday in the Year of Luke.  This account of the shining face of Moses following his conversations with Yahweh is, of course, paired well with Luke's Gospel account of the Transfiguration.  In both cases, the divine splendor of God is seen, here in the face of Moses.  It will be the preacher's task to bring into focus why this splendor of God is both terrifying and life-giving.

(The following questions are not meant to be exhaustive, but have been developed to highlight the way the Word functions in the text, a fundamental concern of Law and Gospel preachers.  This is a primary concern since the way the Word functions is the way the sermon must, at least in part, function also.  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?  Verse 30 gives us a hint as to the Word's function in the text when we read that seeing the face of Moses, Aaron and all the leaders of Israel were afraid to approach him.  This signals to the reader that we are in the presence of God's holiness, a function of the Law if there ever was one.

2.  How is the Word not functioning in the text?  There is no explicit word of promise here, no declaration of saving grace.  Having said that, it is clear that the commandments which Moses is  sharing with the people are life-giving.  We might say that the Word functioning as Gospel is hidden.

3.  With whom are you identifying in the text?  We are in the place of the people of Israel in this text, both terrified by the holiness of God shone in Moses' face, and longing for the word of life which comes from the mouth of God.

4.  What, if any, call to obedience is there in this text?  The Word functioning to invite us to live in a certain way in response to the Gospel is not present here, yet certainly the expectation is that the commandments given to the people are meant to be obeyed.  This is particularly the case in view of what happened just prior to this text when the making of a Golden Calf ended in idolatry and slaughter.

5.  What Law/Gospel couplet is suggested by this text?  The couplets that best go with this text would center around holiness.  Some ideas:  unholy/forgiven; terrified/comforted; lost/found.

6.  Exegetical work:  Nahum Sarna's excellent commentaries on the Pentateuch often offer insights and this text is no different.  Sarna points out that in ancient Mesopotamia "supernatural radiance was thought to be shared by royalty and was a sign of the king's legitimacy."  Similarly, "When [Moses] mediates the divine word to the people, his radiance authenticates the source of his message." (The JPS Torah Commentary, Exodus, p. 221).  Terry Fretheim, in his own commentary, concurs:  "[The shining] gives a prominence to the mediator of the word of God in the community of faith.  There is a reflection of the effulgence of the glory of God himself in the face of Moses.  As such, it is made clearer that Moses is speaking for God."  (Interpretation series, Exodus, p. 311). I like Justin Michael Reed's understanding of what he calls "Moses' frightening face."  He says, "The word of God that the Israelites need to live by ironically comes from Moses' frightening face.  Furthermore, this incongruous pairing of that which is terrifying and nurturing comes about because of Moses' proximity to God." (Working Preacher, Feb. 2022).

7.  How does the Crossings Community model work with this text?  In his 2016 post, Marcus Felde does a superb job of lifting up both the Law and Gospel in this text.  On one hand, no one, not even Moses, was allowed to see the face of God and live. On the other hand, to see the face of God in Jesus is life itself.  See the entire post at crossings.org/text-study.

8.  Consider the insights of the pioneers of the New Homiletic?  I can imagine Eugene Lowry's strategy of moving listeners from disequilibrium to equilibrium quite nicely in this text.  On one hand, to be in God's presence is very disquieting as God is holy and we are not.  On the other hand, to experience the presence of the Advocate alongside of us in God's presence quiets our fears.

Blessings on your proclamation!

The Solidarity of Christ

 

The oft-ignored festival of The Presentation of Our Lord gives us some alternative texts to those appointed for Epiphany 4.  These texts are Malachi 3:1-4, Hebrews 2:14-18, and Luke 2:22-24.  Most interesting is the Hebrews text where we are reminded of Christ's solidarity with us mortals.  It is a text filled with good news.  It will be the preacher's task to proclaim it.

(The following questions have been developed to highlight the function of the Word in the text.  These questions are not meant to be exhaustive, but are best used in conjunction with other fine questions available to exegetes. The function of the Word is a primary consideration of Law and Gospel preachers since the way the Word functions is the way the sermon must function.  For more on this method and on Law and Gospel preaching, see my brief guide Afflicting the Comfortable, Comforting the Afflicted, available at wipfandstock.com or amazon.)

1.  How does the Word function in the text?  This passage from Hebrews 2 is simply filled with good news:  Christ shares our flesh and blood, destroys death, frees us from slavery to fear, becomes like us in every respect, makes atonement for our sins, and helps us when we are tested.  This is all Gospel!

2.  How is the Word not functioning in the text?  Though there are reminders throughout this text of how much we need a Savior, there is no call to repentance, no word which exposes our need for Christ, thus the Law is not really present in this text.  The Malachi text is a good example of a Law text.

3.  With whom are you identifying in the text?  We are those to whom the writer of Hebrews speaks. We are the recipients of all this good news.

4.  What, if any, call to obedience is there in this text?  There is no invitation here to live in a certain way in response to this abundant grace.  

5.  What Law/Gospel couplet is suggested by this text?  There are many possible couplets in this text, simply using the vocabulary present:  slaves/free; condemned/atoned for; tested/delivered.

6.  Exegetical work:  Numerous theologians, down through the ages, have celebrated the good news brought to us in this text from Hebrews.  Here are a few examples:  The 9th century Byzantine teacher Photius, said this:  "If the Lord had righteous and blessed power over the audacious evil that tempted his sinless body, he also is able to release those who are subject to sin and temptations and to be the helper to those who are tempted." (Ancient Christian Commentary on Scripture, NT, vol. X, p. 51).  Johannes Oecolampadius, reformer, wrote: "From this [review of Christ's life] it should be clear to any believers that temptations, sorrows, and consternation at death truly extended to the soul of Christ as well, as the Evangelist copiously testified." (Reformation Commentary on Scripture, NT, vol. XIII, p. 47).  Martin Luther also chimed in:  "Here the apostle distinguishes the brotherhood between us and the angels from that between Christ and us.  He praises the abundance of God's love, namely, that He made Christ our brother not only according to the spirit, but also according to the flesh."  (Luther's Works, vol. 29, p. 134).  Modern theologian, Tom Long, has an inventive way of describing Christ's work:  "What, exactly, was Jesus doing when he cried out his confession, 'I will put my trust in him?'  The Preacher's answer: he was becoming a slave so that he could smuggle himself into the human slave camp."  "When we see the Son of God not in the heavens or on a royal throne, but appearing in the slavequarters with whip marks on his back, then it is clear he came to help us, 'the descendants of Abraham,' not the angels." (Interpretation series, Hebrews, p.44-45).

Blessings on your proclamation!

Mary Teaches Us To Praise

 Mary's Song of Praise or Magnificat, as it is often known, is the psalm appointed for the 4th Sunday of Advent in the Year of Luke.  The text is Luke 1:46b-55.  Luther says that in this hymn of praise Mary teaches us how to love and praise God.  It will be the preacher's joy to do this.

(The following questions have been developed to highlight the way the Word functions in the text, a primary concern of Law and Gospel preachers. This is a primary 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?  The Word here is pure Gospel, an announcement of what God has done.  Not only does Mary announce the mercy shown to her, but God's mercy shown to all generations.

2.  How is the Word not functioning in the text?  There is no word here exposing our need of Christ, nor is there any call to repentance.  That being said, the "proud in their hearts," the powerful, and the rich all are put on notice.  In short, the Law is absent for Mary and those like her, but for those whom God has judged, the Law is very much present.

3.  With whom are you identifying in the text?  This is an important question. If we identify with Mary and those who have experienced God's favor, we are rejoicing.  If we identify with the rich and powerful, we are called to repentance.

4.  What, if any, call to obedience is there in this text?  There is no call to obedience in this text, no word inviting us to a certain response to God's grace.  Mary, however, is a perfect example of how to live in response to God's grace:  give praise.

5.  What Law/Gospel couplet is suggested by this text?  Taking the couplets present in the text we can imagine several:  lowly/raised up; hungry/filled; forgotten/remembered.

6.  Exegetical work:  Fred Craddock observes the use of the aorist verb tense in verses 51-55.  He says the following:  "...it is most striking that the lines that clearly refer to God's extraordinary justice and mercy in the future, in the end time (the eschaton) contain past tense verbs, not future verbs.  Why?  This particular use of the past tense (aorist) of the Greek language here expresses what is timelessly true: past, present, and future without differentiation."  (Interpretation series, Luke, p.30).  Levine and Witherington concur in their commentary:  "Mary is...prophesying:  the verbs in the hymn are in the aorist or past tense:  in Mary's imagination, God has already performed these social reversals. For Mary, the victory is already won." (New Cambridge Bible Commentary, The Gospel of Luke, p.42).  Luther, in his extended commentary on the Magnificat, also recognizes the timelessness of Mary's announcement:  "She found the promise fulfilled in herself; hence she says: 'It is now fulfilled; He has brought help and kept His word, solely in remembrance of His mercy.' Here we have the foundation of the Gospel and see why all its teaching and preaching drive men to faith in Christ and into Abraham's bosom."  (Luther's Works, vol. 21, "The Sermon on the Mount and The Magnificat," p.353).

7.  Consider the insights of the pioneers of the New Homiletic?  Eugene Lowry reminded us that the movement of the sermon is often best achieved by moving listeners from disequilibrium to equilibrium.  It might be worth considering how it is that we rarely are caught up in the joy of Mary.  Are we the proud, the powerful, and the rich, and so, unable to identify with the lowly, unable to give praise and thanks to God?

Blessings on your proclamation!

Praising the Visitation of the Most High

 

Luke 1:68-79 is the psalm appointed for the 2nd Sunday in Advent in the Year of Luke. This follows a pattern during the Advent season of taking a psalm from Scripture other than the psalter.  This is a text easily overlooked, since Mary's song, just before it, is so often lifted up. This song of Zechariah, the aged priest and father, contains just as much good news as Mary's song.  It will be the preacher's joyful task to proclaim this good news.

(The following questions are not meant to be exhaustive, but have been developed to lift up the function of the Word 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 or amazon.)

1.  How does the Word function in the text?  The Word functions as pure gospel here. The actor is God who is redeeming, keeping promises, and visiting God's people.

2.  How is the Word not functioning in the text?  The Word barely functions as Law here.  The mention, at the end of the passage, of those "who sit in darkness and the shadow of death," is the only mention of our need for a Savior.

3.  With whom are you identifying in the text?  We are those overhearing Zechariah's blessing, as well as his announcement to his new son, the infant John.  We are the ones overhearing the good news of God's promised visitation of God's people.

4.  What, if any, call to obedience is there in this text?  The Word functioning as an invitation to live in response to the Gospel is not here.  By inference, we might assume that John's call to proclaim the good news is our call as well.

5.  What Law/Gospel couplet is suggested by this text?  Drawing on the vocabulary near the end of the passage, we might offer these couplets:  sitting in darkness/embraced by the light; walking in the shadow of death/living in the freedom of the Gospel.

6.  Exegetical work:  It is clear that the reformers viewed the enemies from whom we are saved (vs.71) as spiritual enemies, not physical ones.  An example of this is Johannes Brenz who said: "For Christ did not conquer the Egyptians or the Babylonians or even the Romans, ...but he overcame those enemies and delivered his people from all those things of which Paul speaks. The chief of these enemies is Satan, while the second is sin, into which Satan cast Adam by suggestion, and finally death and hell." (Reformation Commentary on Scripture, NT, vol. III, p. 41).  Amy-Jill Levine also turns in this direction:  "...here [in vs. 77] the job description changes; the salvation is determined by 'forgiveness of sins.'  The liberation is thus not (explicitly) from persecution or poverty, but from sin."  (New Cambridge Bible Commentary, The Gospel of Luke, p.47).  One important note from translating the text is the presence of the word "visited" in both verse 68 and 78.  In the NRSV vs. 68 is translated "looked favorably on" but the word, episkeptomai, can just as well be translated "visited."  Similarly in vs. 78, the same word is used, but this time it is translated in the NRSV as "will break upon us."  It might be helpful to ponder what a visitation by the Merciful Most High God might mean.

7.  Consider the insights of the pioneers of the New Homiletic?  Eugene Lowry insisted that a certain amount of tension or, as he said it, "disequilibrium," be part of any sermon.  How will this be done in this sermon of good news?

Blessings on your proclamation!

A Book of Comfort, A Promise of Affliction

 

Daniel 12:1-3 is the First Reading appointed for the 25th Sunday after Pentecost in the Year of Mark.  It is paired well with the "little apocalypse" from Mark 13, which is the appointed Gospel reading.  Scholars have long regarded the book of Daniel as a book of comfort and this brief passage is no exception.  It will be the preacher's task to bring this comfort to the listeners.

(The following questions have been developed to bring to light the function of the Word in the text. This is a fundamental concern of Law and Gospel preachers 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?  In this brief passage we see the Word functioning as both Law and Gospel.  As Law, when we hear the promise that "a time of anguish" like none ever experienced will come upon the earth, and some of those who sleep will awake "to shame and everlasting contempt," and "evil shall increase."  All these are evidence that we need a Savior.  The Word functions as Gospel in an equally robust manner by promising that, amidst the strife, God's people will be delivered, they will awake to everlasting life, and those who are righteous will shine "like the stars forever and ever."

2.  With whom are you identifying in the text?  As baptized people of God we can confidently identify with those who are "found written in the book."  We might also consider identifying with those who are called to repentance, not presuming that our identify suspends our fallen nature.

3.  What, if any, call to obedience is there in this text?  The invitation to live in a certain manner in response to God's grace is not present in this text. 

4.  What Law/Gospel couplet is suggested by this text?  The language in the passage suggests the following couplets: shame and contempt/life eternal; darkness/brilliant light.

5.  Exegetical work:  The Lutheran Study Bible offers this summary of the book of Daniel, which may be especially relevant to this text from the final chapter:  "The message is clear: evil will not have the last word.  Usually seen here in the form of arrogant kings and kingdoms, evil is both upended in the stories and foreseen in the visions...in the short term the people of God live in a chaotic  and even violent world." (p. 1422).  John Calvin, in his commentary concurs:  "The church should be subject to most numerous and grievous calamities until the advent of Christ, but yet it should feel God's propitious disposition, insuring its own safety under his aid and protection."  (Reformation Commentary on Scripture, OT, vol. XII, p. 409).  Phillip Melanchthon summarizes the passage by stating four consolations he sees present in the text:  1) "... the church will not be completely destroyed but shall endure amid trials." 2) "... the future members of the church... are surrounded by the pure doctrine of the gospel [no matter where they are scattered]."  3) ... when the church endures persecution it is protected by the Son of God."  4) "... hardship will not continue forever."  (Ibid., pp. 409-410).

6.  Consider the insights of the pioneers of the New Homiletic?  Helping listeners recognize their shared story in the text was a key concern of Charles Rice.  We might ask how this text relates to our shared story in this moment in history.

Blessings on your proclamation!