A Lifestyle Exhortation

There is perhaps no more beloved passage than Philippians 4:4-7, the brief Second Reading appointed for the Third Sunday of Advent in the Year of Luke.  In this passage we hear St. Paul exhorting the people, in spite of their difficulties, to rejoice always. This will be the task of the preacher as well.

(The following questions  are meant to help preachers understand how the Word is functioning in a text, a fundamental issue for Law and Gospel preachers.  How the Word functions is, in short, how the sermon should function.  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 tone is certainly one of celebration, which then gives us a hint of the Word's function which is Gospel.  There are two statements which form the Gospel word:  "The Lord is near" and "the peace of God... will guard your hearts and minds".  These are clear statements of God's grace - a Gospel function.

2.  How is the Word not functioning in the text?  There is really no word of Law here, that is to say, no Word which functions to lift up our need for a Savior, or to call us to repentance.

3. With whom are you identifying in the text?  We are those being exhorted here.

4.  What, if any call to obedience is there  in this text?  This text is primarily a call to obedience, in this case a call to lead a life of rejoicing, having no undue anxiety, and prayer.  In all of these cases the imperative verb is in the present tense, indicating the expectation of an ongoing pattern of life.

5.  What Law/Gospel couplet is suggested by this text?  Using the gospel phrases present in the text, we could imagine several couplets:  abandoned by God/God present; vulerable/guarded by God.

6.  Exegetical work:  It is instructive to notice that all the imperatives in the text are present tense.  We might then translate them thusly:  be rejoicing in the Lord always, in nothing be unduly concerned, and be making your requests made known to God.  As noted above, this suggests a lifestyle, not merely a single application of behavioral change.  Fred Craddock, in his commentary, sums up the goal of this exhortation:  "Because the day of Christ is near and because the peace of God stands guard, the church can rejoice.  In the face of abuse and conflict the Philippians do not have to press their case.  They are to stand firm, yes, but they can be forbearing not overbearing. In full confidence of their trust in God, they can devote time to prayer, praise, and thanksgiving."  (Interpretation series, Philippians, p. 72).

7.  Consider the insights of the pioneers of the New Homiletic?  Henry Mitchell's exhortation to always make celebration a key part of any sermon works well here.  The fact that St. Paul says that we rejoice in the Lord, is the key thing.  We rejoice in all the abundance we have through Christ, despite our circumstances.

Blessings on your proclamation!

Love Overflowing, Past, Present, and Future

 

Philippians 1:3-11, the Second Reading for the Second Sunday of Advent in the Year of Luke, is likely appointed for this Sunday because of Paul's prayer that the believers in Philippi be "pure and blameless" in "the day of Jesus Christ."  This brief reference to the advent of Christ is certainly not the focus of the text, but rather, the focus is on thanksgiving for the Body of Christ.  It will be the preacher's task to do the same.

(The following questions have been developed to help the preacher understand how the Word is functioning in the text, a central concern of Law and Gospel preachers.  These questions are best used in conjunction with other fine sets of questions that have other concerns.  For more on this particular 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 tone of this passage is undoubtedly one of joy.  As such, there is little doubt that the Word is functioning as Gospel.  The apostle is marveling at the grace of God active in the hearts of the Philippians and giving thanks for their partnership (koinonia) from the beginning of Paul's ministry until now.  The primary announcement of the Gospel is in verse 6 as Paul shares his confidence that what God began in them, God will bring "to completion at the day of Jesus Christ."

2.  How is the Word not functioning in the text?  There is hardly a whisper of Law in this text.  One could certainly note the mention of Paul's imprisonment and the concern Paul has for the growth of the Philippians as evidence of the enemies of the Gospel which surround them, but there is no call to repentance, no Word that exposes their need for a Savior.

3.  With whom are you identifying in the text?  Since the Word is addressing the people of Philippi, it is they with whom we identify here.  God has begun a good work in us, which will be brought to completion at the day of Christ.  We are involved in a deep companionship (koinonia) with Christ and other Christ-followers in this work.  We are those in whom God's love is at work.

4.  What, if any, call to obedience is there in this text?  The last three verses tell of Paul's fervent desire for the Philippians, that their love overflows and deepens, so that they might be "pure and blameless" at the coming of Christ, "having produced the harvest of righteousness that comes through Jesus Christ."  Clearly, faith active in love is the expectation, but a direct call to obedience is not stated here.

5.  What Law/Gospel couplet is suggested by this text?  Taking some of the gospel words that abound in the text and pairing them with some law words of our choosing might be the way to go here. Some suggestions:  despairing/confident; incomplete/completed; filthy and guilty/pure and blameless.

6.  Exegetical work:  It is interesting that most of the verbs in this passage are participles.  That is to say, they are modifiers to the strong verbs which set the stage.  For example, in verses 3-6, the only strong verb is the opening one:  "I thank my God".  The subsequent participles answer the question, "Why does Paul give thanks?"  Answer:  because of "your sharing in the gospel" and Paul "being convinced" that God will finish the work begun in them.  Similarly in verses 7-8, the active verb is "I long for all of you."  And in verses 9-11, the active verb is the subjunctive form, "that your love may overflow more and more."  These active verbs are a clue to what is at stake in each section of the passage.  Fred Craddock, in his commentary, notes how the three sections here noted are fleshed out.  He calls the three sections gratitude, affection, and prayer for the church.  He also notes how the three sections refer to Paul's "relation to the Philippians' past (vv.3-6), present (vv.7-8), and future (vv.9-11)." (Interpretation series, Philippians, p. 15).  One other point we might take from this study of active verbs is that Paul's prayer in the final section is that the love of God deepen and widen in the life of the Philippians, not merely that they grow in "knowledge and full insight."  More than one commentator has been sidetracked into thinking that knowledge or faith is the goal, as did the 4th century teacher, Ambrosiaster, when he wrote:  "[Paul] wishes, with God's assistance, to pour into them pure Christian doctrine, that their faith will be firm and that they will see clearly all the vast implications of their faith." (Ancient Christian Commentary on Scripture, NT, vol. VIII, p. 221).  I would argue that growth in Christian doctrine is far from the concern of Paul at this point.  Love is his concern.

Blessings on your proclamation!

Infinite Good News for a Finite People

 Revelation 1:4b-8, the 2nd Reading appointed for Christ the King Sunday in the Year of Mark, is a remarkable piece of good news.  Interestingly, it is good news primarily to those to whom it is addressed: "the seven churches that are in Asia." (vs. 4a).  What is proclaimed here is certainly not good news to Domitian, the Roman emperor of the late first century, whose power was certainly called into question by this proclamation, but to those who lived under his dreadful rule, it was pure gospel.  Among other things, John proclaims, "[Jesus] is the ruler of the kings of the earth."  It will be the preacher's task to announce this sovereignty.

(The following questions are not meant to be exhaustive, but have been developed solely to help unearth the way the Word functions 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?  Even though the intended recipients of this good word are not noted in the reading of this text, we know that those who first received these words were members of the persecuted "seven churches that are in Asia."  Because it is them who receive this word, it functions as pure gospel, granting "grace and peace" from the One "who is and who was and who is to come" (i.e. the Eternal One).  Also proclaimed are that Christ has loved us and freed us and made us priests in service of God.  All this is the Word functioning as Gospel.

2.  How is the Word not functioning in the text?  There is little Law in this text.  Verse seven hints at the Law, reminding us that not all will rejoice at the coming of Christ.  "Those who pierced him" will wail, along with all the peoples of the earth who are have hated Christ's coming.  Yet, for the main body of listeners there is no call to repentance here.

3.  With whom are you identifying in the text?   We are those to whom this is addressed, the ones who are loved, freed, and called into service.  We are the ones who live under the sovereignty of the Almighty.

4. What, if any, call to obedience is there in this text?  There is no explicit call to obedience, but the reminder that we not only loved and forgiven, but called to be  priests, is an implicit call of obedience.

5.  What Law/Gospel couplet is suggested by this text?  Perhaps we can take that trio of gifts from Christ and create some couplets.  Some suggestions:  forgotten/loved; bound/freed; useless/called.

6.  Exegetical work:  It is worth pondering that this small text is bracketed by two identical proclamations:  "The Lord God, who is and who was and who is to come."  Rienecker and Rogers suggest that "here the names of God are to be treated as a paraphrase of the tetragrammaton, Y-H-W-H, 'He who is'... In the Greek world similar titles for the gods are found.  In the song of the doves at Dodona we read of  'Zeus who was, Zeus who is, and Zeus who will be.'"  (Linguistic Key to the Greek NT, pp. 811-812).  Julian Norwich, a 14th century mystic, living in the time of the Hundred Years' War and the bubonic plagues, picked up on this as well:  "I saw that God never began to love us.  For just as we will be in everlasting joy (all God's creation is destined for this), so also we have always been in God's foreknowledge, known and loved from the beginning." (Brendon Doyle, Meditation with Julian of Norwich).  Even before that, Andrew of Caesarea, 6th century bishop, had this to say:  "Through the phrase, 'who is' the Father is indicated, who spoke to Moses: 'I am Who I am'.  Through the phrase 'who was' the Word is indicated, who was in the beginning with God. And through the phrase, 'who is to come' the Paraclete is indicated, who always visits the children of the church in holy baptism but will come more perfectly and more clearly in the age to come." (Ancient Christian Commentary on Scripture, NT, Vol. XII, p. 3).

7.  Consider the insights of the pioneers of the New Homiletic?  Eugene Lowry taught that a preacher must take the hearer from disequilibrium to equilibrium.  This will be a challenge in this text.  How will you, the preacher, first unsettle the listener, and then bring that same listener to a place of peace?

Blessings on your proclamation!

Then Comes Mercy

 Hebrews 9:24-28, the Second Reading appointed for the 24th Sunday after Pentecost, makes an astonishing claim:  Jesus entered into heaven itself to stand before the presence of God on our behalf!  This is good news beyond imagining.  What kind of Savior do we have?  One, who has been tempted in every way we have, yet without sin, and One who is able to stand in the presence of the God of all gods.  This great news will be the preacher's privilege to proclaim.

(The following questions have been developed as part of a method which has as its goal showing the way the Word functions in the text.  Being fully aware of the function of the Word is crucial to the preacher as it will inform him or her of the function of their sermon.  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 here primarily as Gospel.  In other words, it tells us what God in Christ has done on our behalf. The details are laid out:  Christ enters heaven itself, appearing once for all "to remove sin by the sacrifice of himself."

2.  How is the Word not functioning in the text?  If we understand the Law as showing us our need for a Savior and calling us to repentance, there is little of that here. The only line that even mentions our need is verse 27, reminding us of our mortality and the judgment that follows our death.  This is no small aside, yet it does not function as a call to repentance.

3.  With whom are you identifying in the text?  We are the ones addressed here.  We will die once and be judged.  We are those whom Christ has in mind when he appears before the Godhead.  We are those who must rejoice at this great sacrifice.

4.  What, if any, call to obedience is there in this text?  There is no call to obedience here, no invitation to live in a particular way in response to God's love in Christ.  That call will need to come from other sources.

5.  What Law/Gospel couplet is suggested by this text?  Using the terminology in the text we could imagine several couplets:  sinful/forgiven; dead/alive; lost/saved.

6.  Exegetical work:  I like how Tom Long summarizes so succinctly the point of this passage:  "No longer is it true that 'It is appointed that a human being dies once and faces the judgment.'  Now the truth is, 'It is appointed by God that Jesus died once for all, and then comes the saving mercy.'"  (Interpretation series, Hebrews, p. 101).  This is the good news summarized.  Jesus has changed the trajectory of human destiny: not judgment, but mercy.  The Reformer, Heinrich Bullinger, testifies to the vastness of this mercy:  "For [Christ] bore in himself the sins not only of those who had put their hope of salvation in him many years before but also of those who would believe in his gospel many ages later."  (Reformation Commentary on Scripture, NT, vol. XIII, p. 130).

7.  How does the Crossings Community model work with this text?  Bruce Martin, in his analysis, reaches back into the context of this writing, reminding readers that the sacrifices previously offered were simply unable to do what humanity needed done.  Christ's death alone is sufficient.  See his whole analysis, archived under its reference at crossings.org/text-study.

Blessings on your proclamation!

Good News from Beginning to End

 

There is perhaps no more hopeful text in all of Scripture than the 2nd Reading appointed for All Saints Sunday in the Year of Mark:  Revelation 21:1-6a.  This text is packed with images of God's eternal and blessed reign and love.  God is making all things news.  It will be the preacher's great privilege to preach this wonderful word on this All Saints  Sunday.

(The following questions are not meant to be exhaustive, but are best used with other sets of questions regarding the narrative, rhetoric, and other concerns.  The goal of these questions is to unearth the function of the Word 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 or amazon.)

1.  How does the Word function in the text?  This text is pure gospel.  It is wholly what God is doing.  God is the subject, the beginning and the end.

2.  How is the Word not functioning in the text?  There is no word of law here, no word that calls us to repentance or shows our need of a Savior.  All is satisfied here.  Perhaps All Saints Sunday is a day, like a funeral, when the Law speaks without being spoken, for death is present in a very real way.  Perhaps on this rare occasion, just a reminder of the reality of death is enough in the preaching.

3.  With whom are you identifying in the text?  We are the ones addressed here, the ones who know death and mourning and crying and pain (i.e. the 'former things').  We are the ones who receive this good news.

4.  What, if any, call to obedience is there in this text?  There is only one command in this text, and that is in verse 5:   "Write this, for these words are trustworthy and true."  Clearly this command comes to the author who received this vision, but this could be a call to us all to be witnesses to God's vision of a new Jerusalem.

5.  What Law/Gospel couplet is suggested by this text?  Several couplets are present in the text:  death/life, mourning/wiping away tears, things passing away/all things made new.

6.  Exegetical work:  A small detail in the first verse would certainly have been significant to early readers, where John writes that "the sea was no more."  If we look through NT stories of the sea, we see that most of them revolve around storms or problems at sea. This is no coincidence.  As scholar, Bruce Metzger points out, for Jews the sea is "a symbol of separation and turbulence.  Throughout the Bible it symbolizes restless insubordination...and in Revelation 13:1 it casts up the system that embodies hostility against God's people.  Naturally, then, there is no room for it in the new creation." (Breaking the Code, p. 99).  M. Eugene Boring concurs in his commentary:  "Throughout Revelation, 'sea' has represented the chaotic power of un-creation, anti-creation, the abyss-mal depth from which the dragon arises to torment the earth, the very opposite of the creator God... Driven back at creation and held at bay during aeons of history, in the new creation 'sea' will vanish forever.  Evil, even as a potential disturber of creation, will have been irrevocably overcome."  (Interpretations series, Revelation, pp. 216-217).  Boring also points out that Rome's proud claim to be the Eternal City is now laid to rest as the truly eternal city is announced to be Jerusalem.  (Ibid., p. 214).

7.  Consider the insights of the pioneers of the New Homiletic?  Fred Craddock was the master at engaging the listener so that they could experience the text, not simply learn its content.  This would be a glorious Sunday to strive to help people experience the joy and wonder of this text.

Blessings on your proclamation!

Seeing is Believing

 

Mark 10:46-52, the Gospel lesson appointed for the 22nd Sunday after Pentecost in the Year of Mark, is a lesson not often read in Lutheran circles because of its proximity to Reformation Sunday.  It remains, however, a very important story about faith, and one man's experience of trusting in Jesus.  The story contains elements of both Law and Gospel.  It will be the preacher's task to proclaim both.

(The following questions have been developed to help the preacher understand the function of the Word in the text, a fundamental concern of Law and Gospel preachers.  These questions are not meant to be exhaustive, but work best when used with other sets of questions with 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?  There are several clear statements of Law here: One, the fact that Bartimaeus is blind.  Blindness is a condition in need of a savior/healer; two, the rebuke of those who would silence the blind man.  The world around us often seeks to silence our voice as we cry out to God.  The Word also functions as Gospel in several places, first, as Bartimaeus is told, "Take heart; get up, he is calling you," and second, when Bartimaeus' sight is restored.

2. With whom are you identifying in the text?  The central character whom is addressed by the Word (i.e. Jesus) is Bartimaeus, thus we identify with him.  We are those crying out each Sunday, "Kyrie, eleison!"  We are often blind, as the disciples were, even though we have some proximity to Jesus.  We need Jesus to come and heal us.

3.  What, if any, call to obedience is there in this text?  The call to obedience in this story is implicit, not explicit. The final verse says, "[he, being healed] followed him on the way."  The call is clear: people of faith, follow in the way of Jesus.

4.  What Law/Gospel couplet is suggested by this text?  The central couplet is clear:  blind/seeing.  Other couplets suggest themselves:  unbelief/faith; unenlightened/given wisdom.

5.  Exegetical work:  Donahue and Harrington state it simply:  "The healing of blind Bartimaeus is on the surface a miracle story, but it is also, and more profoundly, a dialogue about faith."  (Sacra Pagina series, Mark, p. 319).  Eugene Boring, in his commentary, concurs, and adds some detail.  He makes much of both the blind man's words and his actions.  "By throwing his cloak aside, Bartimaeus threw off the garment of his old self and the life he had been living in blindness, beside the way rather than on it."  "[The term Bartimaeus used] 'Rabbouni' is a very exalted expression, used by the rabbis themselves only in addressing God."  (The NT Library series, Mark, p. 306).  Lamar Williamson also highlights the meaning of this story as a primer on faith:  "Of particular relevance to insiders is the text's instruction on the meaning of faith. Some Christians, moved perhaps by Mark's exposure of the blindness of the disciples, may come to realize their own misunderstanding of Jesus and of discipleship, but accept their condition as normal.  The healing of Bartimaeus is testimony to the power of Jesus to restore (make well, save) those who know they are blind.  The eager persistence of Bartimaeus in calling out and his activity springing up to come to Jesus when called serve as a model for faith."  (Interpretation series, Mark, p. 199).

6.  How does the Crossings Community model work with this text?  If you go to the home page at crossings.org/text-study, you will see that there are multiple analyses of this text using the Crossings model.  The way the Law and Gospel express themselves is creatively noted by at least 3 insightful writers.

Blessings on your proclamation!

The Throne of Grace

 

Hebrews 4:12-16, the 2nd Reading appointed for the 20th Sunday after Pentecost in the Year of Mark, is at the end of a difficult chapter.  The author continually refers to the fact that God's 'rest' remains open to all, but everyone must make every effort to enter it.  References are numerous which point to the ancestors whose hardened hearts prevented them from entering God's rest.  This short reading begins in much the same way, but then switches to a portrait of Christ which has only been briefly introduced in this letter, that of Jesus as high priest.  And before the chapter ends, we are given hope.  It will be the preacher's task to preach this hope.

(The following questions are best used with other sets of questions that seek to illuminate the text in other ways. These questions attempt to reveal how the Word functions 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 or amazon.)

1.  How does the Word function in the text?  This passage is split up, half and half, between Law and Gospel.  In the first two verses, the Word shows us our need for a Savior - Law - when it points out that before God "no creature is hidden", even to the thoughts and intentions of the heart.  Then in verses 14-16, we are reminded of Christ's role as high priest on our behalf.  Indeed Christ's work is so complete, that we can even approach the throne of God with bold confidence.  That's Gospel!

2.  With whom are you identifying in the text?  We are those addressed by this text.  We have need of a Savior by virtue of the fact that we are not hidden from God.  We also are those whose Savior has come in the form of a High Priest who can sympathize with us in our weakness.

3.  What, if any, call to obedience is there in this text?  There are two exhortations in this passage.  One exhorts us to "hold fast to our confession." This is a call to obedience, an exhortation to live in a certain way in response to God's grace.  The second exhortation calls us to "approach the throne of grace with boldness... in our time of need."  This is a call to depend upon God and call upon God in times of testing.  This too is a call to obedience.

4. What Law/Gospel couplet is suggested by this text?  Using the language present we could imagine several:  bare before God/receiving mercy; called to render an account/finding grace.

5.  Exegetical work:  Both ancient writers and reformers notice the unique term for God's throne in this passage.  It is no longer a throne of judgment, but a "throne of grace."  4th century bishop, John Chrysostom, writes:  "How is it that we should 'approach boldly'?  Because it is a throne of grace, not a throne of judgment.  Therefore, boldly, 'that we may obtain mercy,' even such as we are seeking.  For the affair is one of munificence, a royal largess." (Ancient Christian Commentary on Scripture, NT, vol. X, p. 69).  Reformer, Johannes Oecolampadius, writes "to prevent anyone from shrinking back, when he hears of 'the throne', as if he intended to indicate a terrifying seat of judgment, he adds 'of grace'. This clearly refers to the mercy seat, which is Christ alone, and so he is also 'the throne of grace.'" (Reformation Commentary on Scripture, NT, vol. XIII, p. 67).  Thomas Long, in his contemporary commentary, makes much of Christ's emergence here as High Priest.  He says, "The task of a priest is to approach God on behalf of the people, to gather what the people bring... and to take these offerings into the very presence of God... This high priest participates in human suffering; he "sympathizes with us in our weaknesses". (4:15). Therefore, Jesus does not place ordinary offerings - mere lambs or grain or money - on the heavenly altar; he carries, instead, the human condition to God.  This high priest carries our need, our distress, our pain, our infirmities, our hunger for justice, our cries for peace to the very throne room of God." (Interpretation series, Hebrews, p. 65).

6.  How does the Crossing community model work with this text?  Timothy Hoyer uses the metaphor of the divine 'audit' to get our attention in his analysis.  He points out how we, with even our thoughts and intentions laid bare, are bound to fail the audit.  Christ alone can save.  See crossings.org/text-study for the entire analysis, archived under its reference.

Blessings on your proclamation!