Give Me a Witness!

 

The first verses of the Book of Hebrews are an alternate 2nd reading appointed for Christmas Day.  As such they are paired well with the opening verses of John's gospel which declare the supreme majesty of the Christ.  Both of these passages beg the question, "Why this great emphasis upon the complete 'otherness' of the Christ?"  Was there a concern in the early Church about Jesus being less than divine?  It will be the preacher's task to speak a witness to the majesty and power of the Christ - no small assignment.

(The following questions are best used in conjunction with other fine sets of questions available to exegetes. These questions are concerned with the function of the Word in the text, a central concern of Law and Gospel preachers.  For more on this method and on Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com and amazon.)

1.  How does the Word function in the text?  This text (verses 1-12) is a witness to the utterly unique divinity and majesty of the Christ.  This is a statement of God's work on behalf of the world, a Gospel function.

2.  How is the Word not functioning in the text?  There is no word of Law here, but it is certainly implied.  If the intended readers were not tempted to unbelief regarding the divinity of Christ, would this rhetoric have been used?  An example is in verse 5, "For to which angels did God ever say, 'You are my Son; today I have begotten you'?"  This implies that the reader needed to be convinced that the Christ was God's Son.

3.  With whom are you identifying in the text?  We can identify with the first readers as people who are tempted to doubt the divinity of Christ.  Indeed, the world around us is glad to revere Jesus as a wise rabbi of old, who gave us the Golden Rule, but divine?  No way.

4.  What, if any, call to obedience is there in this text?  This text is a call to faith, not a call to obedience.

5.  What Law/Gospel couplet is suggested by this text?  From what has been argued above, one might think of some obvious couplets:  unbelief/faith; doubt/surety; wandering/homecoming.

6.  Exegetical work:  Many, many ancient theologians celebrate the claims made in these verses regarding the divinity of Christ.  Second century theologian, Origen of Alexandria, serves as a representative:  "In my opinion, the Son is the reflection of the total glory of God, according to Paul who said, 'He reflects the glory of God,' anticipating, however, a partial reflection on the rest of the rational creation from this reflection of the total glory.  For I do not think that anyone except the Son can contain the whole reflection of the full glory of God." (Ancient Christian Commentary on Scripture, NT, vol. X, p. 10).  Luther also had much to say in his lectures on these verses.  Commenting on verse 6, he said, "Although we read that the angels were worshipped by Moses, by Lot and Abraham, and by Joshua and other prophets,...yet nowhere do we read that angels worshipped any angel or man.  Therefore there is firm proof that the man Christ is true God, because it is recorded that He is worshipped by the angels, not only by some but by every one of them." (Luther's Works, "Lectures on Titus, Philemon, and Hebrews," p. 115).  Tom Long, in his contemporary commentary, makes an argument for the state of the first readers of this epistle: "Evidently the first readers of Hebrews were undergoing some sort of distress... and, as a consequence, they were having trouble holding on to their faith. They were weary and disheartened.  All they could feel was exhaustion; all they could see was trouble.  As for Jesus, he appeared to be of precious little help or comfort..." (Interpretation series, Hebrews, p. 20).

7.  Consider the insights of the pioneers of the New Homiletic?  If we consider the position of the earliest readers as one of "disequilibrium" and the attempt of the writer of this epistle to provide some "equilibrium," then we are following the advice of Eugene Lowry, who always recommended making this movement in a sermon.

Blessings on your proclamation!

The Gospel in a Nutshell

 Romans 1:1-7, the Second Reading appointed for the 4th Sunday in Advent in the Year of Matthew, seems, at first glance, an odd choice.  It is, of course, the opening to Paul's letter to "all God's beloved in Rome."  Upon careful inspection, however, it is clear that we have contained herein, the entire Gospel of God, from the promises of the prophets to the announcement to the Gentiles.  It will be the preacher's task to announce this grand view.

(The following questions have been developed to understand the function of the Word in the text, a central 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?  From beginning to end the Word functions as Gospel -  the Gospel that has been "promised beforehand," "the gospel concerning [God's] Son", who was both descended from David and declared Son of God with power.  Through this one we have all "received grace and apostleship."  We "belong to Jesus Christ."

2.  How is the Word not functioning in the text?  There is no word of Law here, no place where our need for a Savior is lifted up.

3.  With whom are you identifying in the text?  We are those receiving this word, that we belong to God and have received grace and apostleship through Jesus Christ.

4.  What, if any, call to obedience is there in this text?  There is a subtle call in this text in that we have received grace and apostleship in order  "to bring about the obedience of faith among all the Gentiles."  In other words, the gifts we have received are not for us alone, but to equip us for service.

5.  What Law/Gospel couplet is suggested by this text?  Given the lack of a  word of Law here, we will need to create several couplets appropriate to this text.  Some ideas:  alone/belonging to Jesus Christ; without hope/receiving grace and apostleship.

6.  Exegetical work:  Many commentators centered on verses 3-4 in the text, where both the incarnation and the glorification of Christ are mentioned.  Augustine wrote:  "Christ is the son of David in weakness according to the flesh but Son of God in power according to the Spirit of sanctification." (Ancient Christian Commentary on Scripture, NT, vol. VI, p. 10).  Luther also wrote:  "'Concerning his Son'.  This is the Gospel which deals not merely with the Son of God in general but with Him who became incarnate and is of the seed of David."  (Luther's Works, vol. 25, p. 146).  And again:  "For from the very beginning of Christ's conception, on account of the union of the two natures, it has been correct to say: 'This God is the Son of David, and this Man is the Son of God.'"(Ibid., p. 147).  R.C. H. Lenski, in his classic commentary, wrote:  "Paul is not sketching the history of Jesus and lifting out a few notable features; he is sketching the two states of Jesus and these in so far as they form the very heart of the gospel promise in its fulfilment." (Interpretation of St. Paul's Epistle to the Romans, p. 35).  And again:  "The Son did not merely become man but man 'out of David's seed,' which means man as the Messiah.  Since he was this promised descendant of David, all the Messianic promises centered in him." (Ibid., p. 36).  Ernst Kasemann gives an important clarification:  "In good OT and Jewish fashion sarx refers here to the weak and corruptible flesh, not the flesh entangled in sin as in 8.3." ((Commentary on Romans, p. 11).  Finally, Paul Achtemeier sums it up:  "In these three verses (1:2-4) we have summarized for us the entire sweep of God's relation to us and to his whole creation." (Interpretation series, Romans, p. 30).

7.  Consider the insights of the pioneers of the New Homiletic?  Since this text is so thoroughly theological, it will be important to remember Charles Rice' advice to always help the listener recognize their shared story in this text.  Where is it for us and for our listeners?

Blessings on your proclamation!

Lord of All Hopefulness

 The First Reading for the 2nd Sunday in Advent in the Year of Matthew is quite a contrast to the Gospel reading appointed for the day.  While in Matthew we hear the railing of John the Baptist, in Romans 15:4-13, we hear the Advent message of hope.  Hope and praise are the two dominant themes in this reading.  It will the preacher's delight to share this with God's people.

(The following questions 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 not meant to be exhaustive, but are best used in conjunction with other fine sets of exegetical questions.  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?  Amidst the many exhortations to faithful living that surround it, the Word here functions mainly as Gospel, announcing to us the purpose of "the God of steadfastness and encouragement."  Clearly the purpose of this God is that God's people and all the nations will have hope.

2.  How is the Word not functioning in the text?  There is no hint of Law in this text, no place where we are called to repentance, or our need for a Savior is exposed.  To find Law, John the Baptist will supply that in the Matthew reading.

3.  With whom are you identifying in the text?  We are the ones called to steadfastness and directed to the Scriptures in order that we might have hope.  We are those for whom the apostle is praying.

4.  What, if any, call to obedience is there in this text?  There is only one imperative in this text, in verse 7:  "Welcome one another."  The call to steadfastness is implicit, but this text is not primarily a call to obedience, even though it is surrounded by such.

5.  What Law/Gospel couplet is suggested by this text?  With the absence of Law in this text, we shall have to create couplets based on the Gospel words:  despairing/hopeful; discouraged/encouraged.

6.  Exegetical work:  Paul Achtemeier, in his fine commentary, gives a compelling argument for the function of this text in regards to the other texts appointed for Advent 2:  "It is because these verses show how God's plan informs and illumines the way we are to act under the lordship of Christ that they are recognized by many traditions as particularly appropriate for the Advent season which awaits the coming of that Lord...  These verses in Romans announce that the one who comes is faithful (as he is to Israel) and merciful (as he is to gentiles), and therefore we may greet his coming with joy.  He comes to restore unity to the broken peoples on the earth.  From this perspective, other biblical texts that announce the coming judgment of God take on new light.  The announcement of John the Baptist (Matt.3:1-12), for example,... may be greeted with happy anticipation rather than with fear-filled foreboding because we know the nature of God's' plan for his creation.  It is mercy and forgiveness and peace." (Interpretation series, Romans, p. 227).

7.  How does the Crossings Community model work with this text?  Timothy Hoyer, in his analysis, recognizes the lack of Law in this text, but substitutes that absence with a reminder of the Law-based system we all live under.  In contrast, God's plan, revealed in Jesus and outlined in Scripture, is a Gospel-based system, bringing hope, peace and joy to all.  See Hoyer's analysis at crossings.org/text-study, archived under its reference.

8.  Consider the insights of the pioneers of the New Homiletic?  Henry Mitchell's reminder, to never leave out celebration in preaching, is quite appropo for today's text.  Why not celebrate with gusto the hope that our God of steadfastness and hope offers us!

Blessings on your proclamation!

The Lord is Our Righteousness

 Jeremiah 23:1-6, the First Reading appointed for the Reign of Christ Sunday in the Year of Luke, contrasts unrighteous rulers with the "Righteous Branch" whom God will appoint as ruler over God's people.  It is a text filled with both judgment and promise.  It will be the preacher's task to proclaim both.

(The following questions are not meant to be exhaustive, but are best used with other fine sets of questions available to exegetes. These questions help to identify the way the Word functions in the text, a key 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?  The Word functions as Law in the opening lines when it calls to account corrupt rulers, such as Jehoiakin, whose 3-month rule is noted just prior to this text. The Word functions as Gospel in the promises given to God's people, that God will be their shepherd and bring them back to the fold.

2.  With whom are you identifying in the text?  If we are leaders in our community, bearers of responsibility for the lives of others, then we might do well to identify with the rulers whom God is calling to account. If we are people in need of hope and rescue, then it is right for us to identify with the remnant of the flock to whom Gospel is spoken.

3.  What, if any, call to obedience is there in this text?  There is an implied call to obedience here, to the rulers.  In effect, what is being said is, "Be faithful shepherds."  This is a call to anyone who is in leadership.

4.  What Law/Gospel couplet is suggested by this text?  There are a number of terms here that lend themselves to couplets:  scattered/gathered; dismayed/hopeful; fearing/secure.

5.  Exegetical work:  The context of this reading is very helpful.  In chapters 21 and 22, the word of the Lord comes to Jeremiah, and he announces that the Lord will fight against Israel.  He also announces that King Shallum shall be lost, the extravagance and corruption of King Jehoiakim is not lost on God, and Jehoiakim's son, King Coniah (aka Jehoiakin) will be cursed.  This litany of corrupt leaders then is followed immediately by these words regarding "shepherds who destroy and scatter" God's people.  It is clear that these "shepherds" are the kings of Israel.  Robert Carroll, in his fine commentary, argues that this condemnation of corrupt rulers is broader than kings, and includes "all the ruling elements charged with oversight of the people." (The Old Testament Library, Jeremiah, p.444).  Carroll also notes that no particular social evil is lifted up, as in other prophetic books, but simply the destruction and scattering of the people. "The rulers of the community are blamed for the disintegration caused by the deportation of the people." (Ibid.).  

6.  How does the Crossings Community model work with this text?  Michael Hoy does a nice job of leading right through the text in a Law and Gospel manner.  We attend to corrupt rulers, we attend to ourselves instead of others, and finally God attends to us.  This is not good news initially.  But then God attends to us in Christ.  God pays attention to our needs as broken people, and our lives are restored.  See this analysis in its entirety at crossings.org/text-study, archived under its reference.

Blessings on your proclamation!

A Sun that Burns and Heals

Malachi 4:1-2a, the First Reading appointed for the 23rd Sunday after Pentecost in the Year of Luke, pairs well with the Gospel reading where Jesus foretells the destruction of the Great Temple in Jerusalem.  Even so, the audiences are quite different.  In Malachi, it is the priests of the temple who are being addressed; in Luke it is the disciples. In preaching this sermon, the preacher will need to be clear with whom he or she is identifying.

1.  How does the Word function in the text?  In this rare text we see the Word as both Law and Gospel: Law in verse 1 with the warning to evildoers, and Gospel to those who revere the Lord's name.

2. With whom are you identifying in the text?  This entire book is, as the commentators of the Lutheran Study Bible point out, a courtroom scene in which God's case against the priests and the people is laid out.  We identify with those to whom this word is spoken.

3.  What, if any, call to obedience is there in this text?  This text, calling us to revere God's name, is a call to faith, not a call to any particular action, thus it is not a call to obedience.

4.  What Law/Gospel couplet is suggested by this text?  The text suggests the work of the sun, so our couplets might reflect that:  burning/warming; destroying/making grow.

5.  Exegetical work:  A reader cannot help but notice the contrast between "the sun of righteousness" rising, and the burning of the day of the Lord.  It seems that both speak of the sun and its effects.  The effect of the sun (i.e. God's presence) will depend to great extent on one thing - revering God's name.  Almost this entire book is addressing the priesthood, calling for reform.  As the Lutheran Study Bible points out, "the future day holds punishment for offenders (4:1) and reward for the faithful (4:2-3)."   (p. 1589).  It is the same sun.  Luther's Large Catechism has much to say about revering God's name, under his commentary on the Second Commandment.  One quote will serve as an example:  "Notice, all these [false preachers] are expedients to use the name of God as a veneer in order to appear attractive and commendable, whether in ordinary worldly business or in the high and subtle matters of faith and doctrine." (Luther's Large Catechism, p.54).

6.  Consider the insights of the pioneers of the New Homiletic?  Eugene Lowry used a model of preaching where one brought listeners into disequilibrium and then to equilibrium again. This text might be a good chance to practice that strategy.

Blessings on your proclamation!

God our Refuge and Strength

Psalm 46 is the psalm appointed for Reformation Sunday each year.  It is famously the psalm that inspired Martin Luther to write his great hymn, "A Mighty Fortress is our God."  In Luther's hymn it is the devil and his minions who trouble us; in this psalm the very earth is quaking and roaring in tumult.  Whatever the enemy or the catastrophe, the clear testimony of the people is heard:  "The Lord of hosts is with us; the God of Jacob is our refuge."  This testimony will be the clear message of the sermon for this day.

(The following questions are not meant to be exhaustive, but are best used in conjunction with other fine sets of questions available to exegetes. These particular questions have been formulated to highlight how the Word is at work in the text, a fundamental concern of Law and Gospel preachers.  For more on this method and on Law and Gospel preaching see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  God is the primary actor in the drama here.  God is present in trouble.  God is in the midst of the city in tumult.  God is the one who causes desolations on the earth and makes wars to cease.  All this is good news.  This is a gospel function.

2.  How is the Word not functioning in the text?  While there is plenty of mention of the world's troubles and the creation in uproar there is no call to repentance. The Word, then, is not functioning as Law in this text.

3.  With whom are you identifying in the text?  We are those who need help in trouble. We know the world to be unraveling or in an uproar or in a state of increasing instability.  We stand in need of this God who is a refuge and strength to all who call upon this One.

4.  What, if any, call to obedience is there in this text?  It's interesting that there are only a few imperatives in this psalm, in verses 8 and 10:  "Come, behold (see/perceive) the works of God," and "Be still, and know that I am God."  These commands are not so much a call to obedience as an invitation to a posture that is entirely dependent upon God.  They might be called a call to faith.

5.  What Law/Gospel couplet is suggested by this text?  Several of Herman Stuempfle's classic couplets might work well here: anxiety/certitude; despair/hope.  We might add:  instability/solidity; chaos/peace.

6.  Exegetical work:  The "river whose streams make glad the city of God" has been interpreted by scholars in a number of ways.  Augustine thought that this river pointed to God's Spirit "inundating" the people of God. (Ancient Christian Commentary on Scripture, OT, vol. VII, p. 357).  A.F. Kirkpatrick, in his classic commentary, said that this river "is an emblem of Jehovah's Presence, blessing and gladdening the city." (The Cambridge Bible, The Book of Psalms, p. 256).  John Eaton, in a more contemporary commentary, says that "this 'river' now is a sign of the cosmic waters made serviceable, and so of the life with which God will gladden city, people, and world." (The Psalms, p. 191).  In all these interpretations you can see the thread that this river is a conduit of life for God's people.  This we could interpret as Word and Sacrament, as the Word of life, or simply as the care that God's people give to one another in times of struggle.  Augustine, in his exposition on this psalm, has some wonderful insights:  "Some refuges are anything but strong, so that anyone who flees to them is weakened rather than securely established.  But our refuge is different; our refuge is 'strength.'  When we flee to it we shall be secure and unshakable." (ACCS, OT vol. VII, p. 356).  "You aspired to be powerful in yourself, but God has made you weak in order to make you strong with his strength, for your own was nothing but weakness.  (Ibid., p.360).  "See, you are not God, but I am.  I created you, and I recreate you; I formed you, and I form you anew; I made you, and I remake you.  If you had no power to make yourself, how do you propose to remake yourself?" (Ibid.).  This final comment goes to the heart of our Reformation festival, reminding us that it is God's work to reform us, not our own.

7.  How does the Crossings Community model work with this text?  There are multiple examples of Law/Gospel analyses of this text at the community web site.  Go to crossings.org/text-study and search for this text under its reference.

Blessings on your proclamation!

A Wrestling and a Blessing

 

Genesis 32:22-31, the First Reading appointed for the 19th Sunday after Pentecost in the Year of Luke, is paired well with the parable of the persistent widow and the unjust judge in Luke 18.  Both texts speak of perseverance.  This text, however, has an unexpected twist - a blessing, and a name change - both indications of God's mercy.  It will be important for the preacher to announce this blessing and name change to all who listen.

(The following questions are part of a method developed to lift up the way the Word  functions in a text, a fundamental concern of Law and Gospel preachers.  How the Word functions will, in large part, be how the sermon functions.  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?  It is clear at the outset that Jacob is terrified.  This is illustrated by the fact that he gets his entire household up in the middle of the night to ford the Jabok river, a dangerous undertaking, and something only extreme urgency would have required.  This description of Jacob we could regard as a Law function.  The Gospel comes into play, however, after the night of wrestling, for not only does Jacob receive a blessing, but even a new name. 

2.  How is the Word not functioning in the text?  One could argue that the Law is not really present since there is no call to repentance.  That being said, it is clear that repentance is on Jacob's mind as he dozes off.  After all, his behavior toward brother Esau, soon to be confronted, will require more than a little repentance.

3.  With whom are you identifying in the text?  It is always important to identify with those to whom the Word is addressed, and in this text, that is clearly Jacob.  So we are those who are wrestling in the night, not knowing it is God.  We are the ones who receive a blessing and a name change at our baptism.  We are the strivers and the blessed ones.

4.  What, if any, call to obedience is there in this text?  We might look at this text and think it includes a call to obedience, namely the call to be persistent with God.  This is a fine message, but it is not present here.  The Word to Jacob is not, "Keep striving," but "You shall no longer be called Jacob but Israel, for you have striven."  A good example of a call to obedience is in the Second Reading, II Timothy 3:14-4:5, "Continue in what you have learned and firmly believed..."

5.  What Law/Gospel couplet is suggested by this text:  One of Herman Stuempfle's classic couplets might be perfect for this text:  alienation/reconciliation, or anxiety/certitude.

6.  Exegetical work:  In Luther's extensive commentary on this text, he equates Jacob's struggle to a struggle of faith.  Luther  puts words in the mouth of the man with whom Jacob wrestles:  "Moreover, it is likely that this man added some such remark as: 'You must die, Jacob, for you are not the man to whom God gave the promise' or 'God does not want to keep even the promise that has been given, etc.'  These were fiery darts (Eph. 6:16)!  Yet the holy patriarch was the very man to whom the promise and blessing pertained." (Luther's Works, vol. 6. Lectures on Genesis, Chapters 31-37, p. 135).  Luther continues:  "Therefore what Jacob could not see formerly when he was still a man but investigated and sought in doubt and uncertainty he understands and sees with great joy from the Word and blessing, 'It is surely not You, my heavenly Father and Lord?' he thinks.  'I thought that You were a specter or a man. Then You are the One who has blessed me, my father Isaac, and my grandfather Abraham?'  This is the joyful climax of this contest.  For now Jacob returns from hell to heaven, from death to life." (Ibid. p.144).  

7.  How does the Crossings Community model work with this text?  Chris Repp does a nice job of showing how Jacob is very much a modern figure, wrestling with God, and how the one with whom Jacob is wrestling is very much a Christ figure, who blesses us even in the struggle.  See the entire analysis at crossings.org/text-study, archived under its reference.

8.  Consider the insights of the pioneers of the New Homiletic?  Fred Craddock could be our guide in this text as we, in the sermon, attempt to draw our listeners into their very own experience of wrestling with God and finding God's blessing.

Blessings on your proclamation!