Good News to a Weary People

 

Revelation 21:1-6a is the Second Reading appointed for All Saints Sunday in the Year of Mark.  Coming in the penultimate chapter of St. John's Revelation, it lays out what the new heaven and earth are revealed to be.  Prior to this text we are assured that Death and Satan have been defeated once and for all, and now we can rejoice in the new reality God is bringing in.  It will be the preacher's joyful task to proclaim this.

(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 questions have been developed to help the reader understand 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? The Word functions almost exclusively as Gospel here, announcing promise after promise regarding God's new heaven and earth.

2.  How is the Word not functioning in the text?  There is no Law in this text, unless one counts the mention of grief, pain, and "the former things" as hints of Law.  

3.  With whom are you identifying in the text?  We are the ones being spoken to - the people of God. We are the ones being promised a new heaven and a new earth, the promise that God makes all things new.

4.  What, if any, call to obedience is there in this text?  The Word sometimes functions to invite us to live in a certain way in response to the Gospel.  No such invitation is here.

5.  What Law/Gospel couplet is suggested by this text?  We could use some classic couplets like defeat/victory or death/life here.  We might also imagine other couplets using the language in the text, such as grieving/comforted; former things/new things.

6.  Exegetical work:  A number of commentators suggest that the new Jerusalem is a metaphor for God's people. This seems to fit since immediately following the announcement of the descent of the new Jerusalem, the voice says, "See, the home of God is among mortals."  Apringius of Beja, a sixth century exegete, wrote in his commentary on Revelation, that "the heavenly Jerusalem is the multitude of saints who will come with the Lord."  (Ancient Christian Commentary on Scripture, NT, vol. XII, p. 355).  Luther, in his commentary on Genesis, includes this piece:  "Who can adequately marvel at or comprehend this, namely, that God dwells with men?  This indeed is that heavenly Jerusalem which comes down out of heaven from God and has the splendor of God, as stated in Rev. 21:2.  This is the definition of the church in its essence: 'The church is the place or the people where God dwells for the purpose of bringing us into the kingdom of heaven, for it is the gate of heaven.'" (LW, vol. 5, "Lectures on Genesis; Chapters 26-30).  Eugene Boring, in his commentary, makes an interesting observation:  "The advent of the heavenly city does not abolish all human efforts to build a decent earthly civilization but fulfills them.  God does not make 'all new things,' but 'all things new.'" (Interpretation series, Revelation, p.220).  

7.  Consider the insights of the pioneers of the New Homiletic?  Fred Craddock, the 'dean' of this homiletical school, always urged preachers to bring the experience of the text to the listener, not just the content of the text.  Preachers will have to consider the experience of the first listeners and then consider how that experience meets the contemporary context.

Blessings on your proclamation!

God as Matchmaker

 Genesis 2:18-24 is the First Reading for the 20th Sunday after Pentecost in the Year of Mark.  This text is appointed to match the Gospel reading from Mark10, the so-called "divorce text."  It is an unusual text in that it clearly shows God's concern for humankind, while embedding that concern in an ancient story.  It will be the preacher's task to show clearly God's concern for all persons.

(The following questions are part of a method intended to lift up the way the Word functions in a text, a fundamental concern of Law and Gospel preachers.  This is a chief 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?  Since God's concern for humankind is clearly shown here, the Word in large part is functioning as Gospel.  God sees that it is not good for the man to be alone and so creates a companion. The man rejoices in God's provision for him.

2.  How is the Word not functioning in the text?  There is little hint of the Law here, little suggestion of our need for deliverance.  Nevertheless, God's statement that "it is not good that the man should be alone," is, by itself, an acknowledgement of our need for God's intervention.

3.  With whom are you identifying in the text?   The only one we can identify with here is the man.  He is the one being provided for by God.  He is the one rejoicing over God's provision.

4.  What, if any, call to obedience is there in this text?  There is no explicit command to obey here, but we might infer that a man "clinging to" (i.e. cherishing) his wife is a call to obedience.

5.  What Law/Gospel couplet is suggested by this text?  We might look simply to the action God takes here to formulate several couplets.  Some ideas:  alone/connected to another; without help/connected to other helpers.

6.  Exegetical work:  Nahum Sarna, in his commentary, notes that "curiously the extant literature of the ancient Near East has preserved no other account of the creation of primordial woman. The present narrative is therefore unique.... with the appearance of woman, creation is complete." (The JPS Torah Commentary, Genesis, p. 21).  Sarna also notes that the word translated "woman" (ishah), is derived from the word for "man" (ish), "which means [the man] acknowledges woman to be his equal.  (Ibid., p.23).  Johannes Brenz, a German reformer, also had something to say about equality:  "Our forbearers explained, not without insight, that woman was created not from a man's head or foot but from his side, to signify that woman should not lord it over the man or be a footstool for his feet, but be of equal right and dignity." (Reformation Commentary on Scripture, OT, vol. 1, p. 104).  Augustine also celebrated the wonder of this new creation:  "Therefore woman is as much the creation of God as man is.  If she was made from man, this was to show her oneness with him; and if she was made in the way she was, this was to prefigure the oneness of Christ and the church."  (Ancient Christian Commentary on Scripture, OT, vol. 1, p.70).  

Blessings on your proclamation!

Rejoice That Your Names Are Written in Heaven

 The minor festival of Michael and All Angels falls on the 19th Sunday of Pentecost this year, and as such we have a rare opportunity to observe this festival.  The texts naturally revolve around the subject of angelic beings and even include Revelation 12:7. one of only two texts (the other being Jude 9) where Michael is mentioned in scripture.  This might be a rare opportunity to talk about spiritual warfare, a topic that many mainline preachers are not familiar with.   The Gospel lesson appointed for the day is Luke 10: 17-20, the text we will look at below.

(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 questions have been developed to highlight the way 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?  The Word functions almost exclusively as Gospel here, as we are assured of the power Christ has over the enemy.  We are also reminded that our names "are written in heaven."

2.   How is the Word not functioning in the text?  The Word does not function as Law in this text, except to the extent that we are reminded that we have real spiritual enemies.  Nevertheless, there is no call to repentance here.

3.  With whom are you identifying in the text?  It is usually wise to identify with those addressed by the Word, but here that is a challenge, since the seventy who hear these words are difficult for us to identify with.  We are not literally treading on scorpions and serpents, after all.  One place we can identify with the seventy is when we are reminded of our assured place in the kingdom.

4.  What, if any, call to obedience is there in this text?  The call to live life in a certain manner in response to the Gospel is not here.

5.  What Law/Gospel couplet is suggested by this text?  There is language in the text that lends itself to couplets if we use our imagination.  Some suggestions:  defeated/victorious; weakened/strengthened.

6.  Exegetical work:  When one looks at the commentaries on this text down through the ages, one soon realizes that  this tradition of the banishing of Satan from heaven has a number of interpretations.  Fifth century theologian, Cyril of Alexandria, surmises that the coming of the Christ is the time when Satan fell from heaven.  "...before the coming of the Savior [Satan] possessed the world.  All was subject to him...Since the only-begotten Word of God came down from heaven, he has fallen like lightning." (Ancient Christian Commentary on Scripture, NT, vol. III, p. 175).  Francois Lambert, the French reformer, imagined that Satan fell from heaven during the time that the seventy were sent out.  "[Jesus said], 'I was watching Satan.'  That is, 'he fell from the sky just like lightning during the amazing assault and I perceived then the destruction of every strength and cunning of Satan, so he will be able to do nothing to those who believe in me." (Reformation Commentary on Scripture, NT, vol. III, p. 220).  Luther also commented on this text, saying, "It is uncertain on what day the fall of the angels occurred, whether on the second or on the third [day of Creation]... We do not know whether the heavens at that time were finished or still crude and unfinished." (Luther's Works, vol. 1, "Lectures on Genesis," p. 150).  In his sermons on  the Gospel of John, Luther again tackles this text, now highlighting the penultimate verse in the text:  "'...and nothing shall hurt you.'  For I have placed in your mouth the Word which is My Word, and have given you the Baptism which is My Baptism; and through these I want to demonstrate my mighty power.  Now since we have such a treasure, we have everything and are lords over all lords.  On earth we are beggars, as Christ himself was; but before God we are bountifully blessed with all good things." (LW, vol. 24, "Sermons on the Gospel of John, Chapter 14-16, p. 84).

Blessings on your proclamation!

Watch Your Tongue

 

James 3:1-12 is the third in a series of texts from this book appointed during the Year of Mark. This passage is appointed for the 17th Week of Pentecost.  As is true of the whole book of James, this passage comes from the wisdom literature, most commonly found in the Hebrew Scriptures, but sprinkled throughout the New Testament.  It will be the preacher's task to proclaim this wisdom.

(The following questions are not meant to be exhaustive, but are best used in conjunction with other fine sets of questions with other concerns. These questions have been developed to help the exegete discover 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 passage is devoted almost solely to the dangers of the tongue (i.e. wicked speech).  The way this is done is by lifting up the power of the tongue to control and destroy.  Near the end of the passage, the writer seems to despair at the thought that the same tongue is used to bless and curse.  This is the Word functioning as Law, alerting us to our need for the Spirit, whose gifts are love, patience, kindness, and self-control, among others.

2.  How is the Word not functioning in the text?  There is no Gospel word here, no word that proclaims God's embrace, or God's work in Christ.

3.  With whom are you identifying in the text?  We, as readers, are being spoken to here. We identify with the audience to whom this was written.  We need to "watch our tongues" as well.

4.  What, if any, call to obedience is there in this text?  In some ways, this whole passage, a call to tame the tongue, is an implicit call to obedience.  That is to say, our response to Christ's love, is that we speak only in love.  That is, of course, a fine thought, but that is not the way the Word functions in this text.

5.  What Law/Gospel couplet is suggested by this text?  We can take some of the vocabulary from this text and create several couplets that might be helpful.  Some ideas:  astray/guided on right paths; stained/cleansed; cursed/blessed.

6.  Exegetical work:  It is helpful to note that the term in verse 2 translated "perfect" is telios, a common Greek word, often translated complete, or mature.  In this case, it means a person who is morally mature, not one who is without sin.  The writer is pointing out that the person who can control their tongue is morally mature.  In verse 8 we read that "no one can tame the tongue." This points to our need for the Spirit in controlling our tongue.  Pheme Perkins, in her fine commentary on this passage, says this:  "The wisdom traditions that James employs insist that wisdom is God's gift, not a human achievement.  By underlining the power that the tongue has over human beings, James also reminds readers that any success they have in disciplining speech will also be a gift from God."  (Interpretations Series, First and Second Peter, James, and Jude, p.120).  In Augustine's well-known work, On Nature and Grace, he argues with Pelagius about this passage, insisting that James "was determined to show what a great evil a man's tongue can be, so great that it cannot be tamed by anyone, even though that is not true of wild beasts.  He said this not in order that we should tolerate evil but in order that we should ask for divine grace to tame our tongue." (Ancient Christian Commentary on Scripture, NT, vol. XI, p. 40).

7.  Consider the insights of the pioneers of the New Homiletic?  David Buttrick advised the preacher to be alert to the number of moves one made in a sermon.  Were there too many or too few?  In this text it will be important to find a number of appropriate moves since the text itself is so focused.

Blessings on your proclamation!

The Armor of God

Ephesians 6:10-20 is the Second Reading appointed for the 14th Sunday after Pentecost in the Year of Mark.  As such it is the final reading in this series of readings from this epistle which has occupied us for the last 4 weeks.  As the reader may recall, the first three chapters of Ephesians were a recitation of the gifts of the Gospel, and the last three chapters have been a robust invitation to live in response to these gifts.  It will be the preacher's joyful task to announce this invitation.

(The following questions have been developed to unearth the way the Word functions in the text, a fundamental concern of Law and Gospel preachers.  This is such an important task because the way the Word functions in the text is the way the sermon must function in the preaching.  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 first phrase says it all:  "Be strong in the Lord, and in the strength of his power."  This exhortation is a classic call to obedience, the Word functioning to invite us into a certain way of living in response to the Gospel.  Because the Gospel has been laid out in such grandeur in the first 3 chapters of this letter, all that is left now is to invite us to live faithfully in response to it.

2.  How is the Word not functioning in the text?  There is no statement of the Gospel here, no Word functioning to remind us of God's gifts in Christ.  As said above, that clear statement has already been made. There is also no word of Law here, no Word functioning to remind us of our need for a Savior.  This text is purely a call to faithful living.

3.  With whom are you identifying in the text?  We are those to whom this text is addressed, those who are reminded that our enemies are not flesh and blood, but "cosmic powers" and the spiritual forces of evil in the heavenly places."  It is important to note that there is no call to oppose earthly opponents, but rather to oppose celestial ones.

4.   What Law/Gospel couplet is suggested by this text?  A classic couplet, defeat/victory, could certainly be used here.  Other suggestions might be defeated/prevailing; dying/rising.

5.  Exegetical work:  It is important to understand the first phrase precisely. A literal rendering of that phrase from the Greek might be:  "Finally, be continually growing stronger with the help of the Lord and by means of the intensity of his strength."  Note, that this is not a call to try harder; this is a call to depend more fiercely on the strength of Christ.  Kittel makes an interesting observation relating to this.  In his analysis of kratos (translated strength or might) he says, "In the NT there is no place in which it is said of man that he either has or can gain kratos." (Theological Dictionary of the NT, vol. III, p. 907f).  Referring to the word isxos (translated capacity, power, or strength) he says, "...primitive Christianity... is quite simply grounded in the fact that Jesus is the [strong one] who has overcome the [strong one] and robbed him of his prey." (Ibid., p.401).  A number of modern translations make this explicit:  "Last of all I want to remind you that your strength must come from the Lord's mighty power within you."(Living Bible).  "In conclusion be strong - not in yourselves but in the Lord, in the power of his boundless strength." (J.B. Phillips).  In the helpful commentary by Ralph Martin he observes how dependent the letter writer is on the Roman soldier ready for battle.  Each item of armor comes directly from the equipment of the Roman army down to the massive square shields which were "designed to catch the barrage of ignited arrows hurled at it." (Interpretation series, Ephesians, Colossians, and Philemon, p.76).  It is noteworthy that prayer is also seen as an essential piece of armor in this cosmic fight.

6.  Consider the insights of the pioneers of the New Homiletic?  Fred Craddock, the dean of the New Homiletic, was insistent that the preacher bring the experience of the text to the listener.  In this case, that would mean arming the listeners for the spiritual battle - a worthy task.

Blessings on your proclamation!

Wisdom and Folly

 

Ephesians 5:15-20 continues our reading in this letter for this 13th Sunday after Pentecost in the Year of Mark.  As such it continues the writer's exhortation to "live as children of light" (5:8), except now the emphasis is on wisdom.  Instead of contrasting light and darkness, or good and evil, the contrast now is between wisdom and foolishness.  It will be the preacher's task to exhort listeners to this way of wisdom.

(The following questions are not meant to be exhaustive, but are best used in conjunction with other fine sets of questions available to exegetes, such as those found in narrative or textual analysis. These questions have been developed to help lift up 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?  The Word is functioning as an exhortation or invitation to wise living, a classic call to obedience.  The opening phrase sums it up:  "Be careful then how you live."  The presence of the word "then" hearkens back to the believers' identity as children of light.  In other words, "Because you are children of light, be careful how you live."  John Calvin said it this way:  "Believers ought to live as if they were on stage in the theater...they must regulate their lives as wise people." (Reformation Commentary on Scripture, NT, vol. X, p. 374).

2.  How is the Word not functioning in the text?  Neither the Law nor the Gospel are explicitly stated here. There is a reminder of our need for the Savior when the writer reminds us that "the days are evil," but there is no call to repentance.  There is a reminder of what God is has done in Christ when the writer concludes with the exhortation to give thanks "at all times," but again, there is no explicit statement of God's work in Christ.

3.  With whom are you identifying in the text?  We are those being exhorted to wise living. We are those who similarly experience the evil of these days. We are those who are being reminded that as we live in Christ we can be thankful at all times.

4.  What Law/Gospel couplet is suggested by this text?  As stated above, Law and Gospel are present only implicitly, therefore our couplets come from those hints. A few ideas:  evil days/days of redemption; foolish living/wise living.

5.  Exegetical work:  Ralph Martin, in his fine commentary, reminds us that this text comes very much out of the wisdom tradition of the Old Testament.  This is precisely why the First Reading appointed for this Sunday is Proverbs 9:1-6:  "Lay aside immaturity, and live, and walk in the way of insight." (9:6).  Martin says, "[In the OT] wisdom is not so much an intellectual achievement as an attitude toward life.  It begins with a knowledge of God and a steering away from all that displeases God." (Interpretation series, Ephesians, Colossians, and Philemon, p. 65).  He goes on to quote W. Zimmerli, who argues that "wisdom permits the righteous not only to know life's secrets, pleasurable and painful, but to gain mastery over them." (Ibid., p.66).  This echoes the words of the German reformer, Erasmus Sarcerius, who wrote, "Christian wisdom is the power by which we come to know the things we need in order to preserve the salvation imparted to us along with the necessary works of light." (RCS, NT, vol. X, p. 374).

6.  Consider the insights of the pioneers of the New Homiletic?  David Buttrick was careful to remind his students that a sermon without a design, or one with too many points, or too little structure, was sure to be lost to the listener.  When preaching a non-narrative text like this, this is particularly wise and timely advice.

Blessings on your proclamation!

Unity: The Spirit's Secret Sauce

 

This week is the 11th week after Pentecost in the Year of Mark, and our Second Reading continues in Ephesians, but now there is a change.  Ephesians 4:1-16 builds on the glorious announcements of God's work in chapters 1-3, and now invites us into a  life lived in these glorious gifts.  The preacher's task will be to invite the listeners into the lifestyle of unity that is raised up.

(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 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 particular method and on Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wiptandstock.com or amazon.)

1.  How does the Word function in the text?  What the Word is doing here is inviting us into a life that is "worthy of the calling to which we have been called."  Certain characteristics (humility, patience, forbearance, etc.) are lifted up as examples of such a life, but a main concern is unity, unity of the Body of Christ, (vs. 3) and the "unity of the faith and the knowledge of the Son of God." (vs. 13).

2.  How is the Word not functioning in the text? This is an unusual text in that neither the Law nor the Gospel are explicitly present.  One might consider the creed-like pronouncement in vs.5 that we have "one Lord, one faith, one baptism, etc." as a Gospel function, in that this is God's work.  One might also consider the warning in vs. 14 that "we must no longer be like children, tossed to and fro and blown about by every wind of doctrine" as a Law function, lifting up our need for a Savior.  Nevertheless, as said above, the main function of the Word is the call to obedience, the call to a faithful life.

3.  With whom are you identifying in the text?  We are those addressed by this text.  We are those who have been given the gift of the Spirit and are being exhorted to do everything we can to live in unity with other believers, and enhance the unity of our faith and knowledge of Christ.

4.  What Law/Gospel couplet is suggested by this text?  Since this text is primarily a call to obedience, we will need to manufacture some couplets wholesale. Some ideas:  adrift/safe on shore; fraying/holding tight together; quarreling/at peace.

5.  Exegetical work:   Modern commentator, Ralph Martin, notes how this 4th chapter of Ephesians builds on the first 3 chapters.  "The foundation has been laid," he says.  "The writer now turns to a practical outworking of the ideal in everyday living." (Interpretation series, Ephesians, Colossians, and Philemon, p. 46). "Based on what has preceded it, 4:1-16 announces in five bold strokes what the author believes about the church as they confront the society around them"  (Ibid. p. 47.)  It is obvious that what the writer is exhorting his listeners to most urgently is unity.  Recognizing that unity is a gift of the Spirit, he nevertheless exhorts them to make "every effort to maintain the unity of the Spirit in the bond of peace." (vs. 3).  It is clear that unity needs to be intentionally cultivated.  One might recall from the earlier chapters that both Gentiles and Jews were part of the audience of this letter, thus unity was a challenge.  Dick Dickson, the  17th century Scottish reformer, summarizes the writers exhortations to unity in this way:  "...seven special virtues that are necessarily required to preserve the unity of the church, that so concord might abound in all its members. (1) Humility, to which pride is the opposite. (2) Gentleness, to which cruelty is opposite. (3) Quietness of mind, or easiness to be pleased, to which is opposed rashness or a readiness to be angry. (4) Forbearance, to which revenge is opposed. (5) Charity... to which is opposed hatred of one's  neighbor... (6) Virtue... (7) Peace or external concord; and if these precede, both the spiritual and external unity of the church will be easily preserved, it being one and the same labor to keep it and these virtues." (Reformation Commentary on Scripture, NT, vol. X, p. 331).

Blessing on your proclamation!