Signed and Sealed

 

The Second Reading appointed for the Second Sunday of Christmas in the Year of Luke is the opening of the Letter to the Ephesians (1:3-14).  The Lutheran Study Bible entitles this section "Greeting and Blessing" which could be a great sermon title for a New Year's sermon.  The writer of this letter is simply glorying in the amazing grace of being chosen by God from the beginning of all things. What better task than that for the first sermon of the year!

(The following questions are taken from a method designed to bring out how the Word functions in the text, a fundamental concern of Law and Gospel preachers.  In short, how the Word functions is how the sermon should function, at least in the main. 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 functions as pure gospel. This text is one extended summary of what God has done for us in Christ.  More than one term is used here to describe our salvation in Christ:  chosen, adopted, redeemed, forgiven, destined, receiving an inheritance.

2.  How is the Word not functioning in the text?  There is really no word of Law here, nothing that calls us to repentance or to recognize our need for a Savior.

3.  With whom are you identifying in the text?  As believers, baptized in the power of the Holy Spirit, called to be blameless and holy, just as those people were to whom this was first written, we can identify with those to whom this epistle is written.  It was written for us.

4.  What, if any, call to obedience is there in this text? The Word functioning as a call to obedience is present in a text when we are invited to live in a certain way in response to the Gospel.  The only portion of this text that hints at this is in the purpose statement in verse 12:  "So that we.... might live to the praise of his glory."  There is little else here that calls us to obedience.

5.  What Law/Gospel couplet is suggested by this text?  Since there are many ways the gospel is presented in this text, we can create couplets by imagining the opposite of those gospel terms.  Some examples:  rejected/chosen; orphaned/adopted; lost/redeemed; guilty/forgiven; forgotten/destined; without a future/receiving an inheritance.

6.  Exegetical work:  As you may imagine, there is much discussion amongst commentators around the subject of election in this text.  However, far from being a point of contention, it is often, at least in ancient and Reformation times, a reason to give praise to God.  As contemporary scholar, Ralph P. Martin notes, "New Testament writers proclaim God's electing mercy not as a conundrum to tease our minds but as a wonder to call forth our praise." (Interpretation series, Ephesians, Colossians, and Philemon, p. 16).  Ancient and Reformation writers are also clear on the idea that our election is due to God's loving purposes, not our virtue.  John Chrysostom, 4th century bishop, says, "the sanctified life is not the effect of our labors or achievement but of God's love."  "So that our love for him may become more fervent, he desires nothing from us except our salvation.  He does not need our service or anything else but does everything for this end."  (Ancient Christian Commentary on Scripture, NT, Vol. VIII, p. 113).  Chrysostom also reminds us of God's purpose in all of this:  "'You have been elected,' he says, in order to be holy and unblemished before his face." (Ibid., p 111).  Swiss reformer, John  Bullinger, sums up the thought of many:  "Although salvation is freely conferred on us by Christ, God nevertheless does not want the heirs of his eternal inheritance to be lazy but requires thanks and praise from them."  (Reformation Commentary on Scripture, NT, Vol. X, p. 245).  And so we are back where this discussion began - giving praise to God - which is our privilege and calling to do.

7.  Consider the insights of the pioneers of the New Homiletic?  It would be a worthy challenge with this text to heed Eugene Lowry's advice that every sermon must  involve some tension and release, from disequilibrium to equilibrium.  Since this text does not function as Law, but only as Gospel, it will be the preacher's challenge to introduce the tension.  Couplets might play a key role here.

Blessings on your proclamation!

Clothes Make the Man or Woman

 Colossians 3:12-17, the 2nd reading appointed for the First Sunday in Christmas in the Year of Luke, is a lovely passage to preach on in this season of gift giving.  The text reminds us that our 'wardrobe' needs to match our identity as the chosen and beloved of God.  It is primarily a call to the Christlike life, which will be the preacher's task; what better task for the approaching New Year.

(The following questions come from a method which seeks to unearth the way the Word functions in the text, a primary concern of Law and Gospel preachers.  To understand this method more fully and to get more of an understanding of 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 primary function of the Word here is a call to obedience.  We are invited to live in compassionate and loving ways with the neighbor because of our identity as children of God.  The opening phrase, however, is a strong reminder of the Gospel.  The writer reminds us that we are "God's chosen ones, holy and beloved."  This identity has been bestowed on us, and our life's calling is to emulate this identity.  As the writer reminds us later, we are to forgive others, because "the Lord has forgiven you."  Again, our call is in response to God's action on our behalf.

2.  How is the Word not functioning in the text?  The Word can function as Gospel, as Call to Obedience, or as Law.  In this text, the Word does not function as Law; i.e. there is no word which exposes our need for a Savior or calls us to repentence.  We will have to go to other texts for that.

3. With whom are you identifying in the text?  We are those who are addressed by this text.  We are reminded that we are chosen, loved, forgiven, and made holy.  Because of this, we are called to a life of Christlike love.

4.  What Law/Gospel couplet is suggested by this text?  Since the Law is not present here, we shall have to invent some couplets that stand opposite to the Gospel terms present.  Some examples:  unwanted/chosen; sinful/forgiven; rejected/beloved.

5.  Exegetical work:  The opening phrase, in the original language, includes the term oun, which is usually translated "therefore".  It refers to the preceding idea.  Here the preceding idea in Colossians 3 is that "Christ is all in all."  What follows, then, is in response to that statement.  So we might imagine an expanded translation like this:  Therefore, since Christ is all in all, and you are God's chosen ones, holy and beloved, clothe yourselves..."  Again, this opening term reminds us that this entire call to live in love finds its basis in Christ's identity, and ours as God's beloved.  As more than one commentator has pointed out, our wardrobe should befit a child of God.  Luther, in his commentary, notes that such behavior naturally occurs in those who abide in Christ:  "May our mind and heart constantly and relentlessly pour out works of compassion so earnestly that we do not even see or realize that we are being compassionate or doing good." (Reformation Commentary on Scripture, NT, vol. XI, p. 224). John Calvin reminds us that this exhortation is not for ourselves alone, but for the community:  "Paul is here not discussing how humans are made perfect before God, but how they may live perfectly among themselves." (Ibid., p. 225).  

6.  How does the Crossings Community model work with this text?  Bruce Martin, in his 2014 commentary, acknowledges the lack of Law in this text, but then provides a way of thinking about Law and Gospel.  He terms it "Clothed in Disobedience" vs. "Clothed with Christ".  Fascinating.  See the entire analysis, archived under its reference at crossings.org/text-study.

Blessings on your proclmation!

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!