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!