(The following questions have been developed to get at some of the fundamental concerns of Law and Gospel preachers. They are not meant to be exhaustive, but only intended to highlight how the Word functions in the text. For more on this unique genre of preaching, see my brief guide to Law and Gospel preaching, Afflicting the Comfortable, Comforting the Afflicted, available from wipfand stock.com or amazon.)
1. How does the Word function in the text? The Word, in this case Jesus, is functioning to lift up the bondage these Pharisees are in. He is showing them their blindness regarding sabbath observance, both by using an example (David's example) and a principle (Is it lawful to do good on the sabbath?) Showing blindness is a Law function, lifting up their need for repentance. He is also announcing the freeing principle - the sabbath was made for humankind! - which is a Gospel function.
2. With whom are you identifying in the text? It is always important to identify with those whom the Word addresses; in this case, those are the Pharisees. As uncomfortable as it may be, we are called here to ask ourselves what things we are in bondage to, that we firmly believe we must retain. It may be cooperate sins identified by the "last seven words of the Church": We have never done it that way. Or it may be a personal bondage that we are being called out of.
3. What, if any, call to obedience is there in this text? There is not a true call to obedience here. The call to obedience is the call to live in a certain way in response to the Gospel. What we have here is a call to repentance, which is a response to the Law.
4. What Law/Gospel couplet is suggested by this text? This text suggests several couplets: living under the law/living under the gospel; serving the sabbath/freed by the sabbath; hardhearted/full of compassion.
5. Exegetical work: I like Lamar Williamson's succinct summary of the theme of this text: "Jesus challenges every form of legalism that reduces religion to the keeping of rules." (Interpretation series, Mark, p. 76) Other commentators try to describe where this legalism comes from. Athanasius, writing in the 4th century, had this to say: "In the synagogue of the Jews was a man who had a withered hand. If he was withered in his hand, the ones who stood by were withered in their minds." (Ancient Christian Commentary on Scripture, NT, Vol. II, p. 37.) One could speculate how a person's mind becomes "withered". Mark Allan Powell, in his thorough analysis of the enemies of Jesus in the gospels, understands Mark's Pharisees to have "only a human understanding of Scripture, and so they are frequently 'in error.' This lack of understanding, in turn, causes them to be 'accusatory' with regard to Jesus and his disciples, unjustifiably criticizing them when no wrong has been done." (What is Narrative Criticism? p. 62) M. Eugene Boring sees a more complex situation regarding the "hardness of heart" illustrated here: "The modern reader should therefore not view this scene superficially as portraying some particularly obtuse, evil, or obstinate individuals who rejected Jesus' liberal attitude toward the Sabbath because they were bound by their own narrow orthodoxy - as though, if we had been there, we would have responded differently - but as exemplifying the miracle of God's initiative and election." (The NT Library, Mark, p. 95)
6. Consider the insights of the pioneers of the New Homiletic? Henry Mitchell was big on celebration in preaching. What, in this text, moves us to celebration? We might consider the fact that the Son of Humanity is the Lord of the Sabbath, or that the Sabbath was made for humankind. These could lead to some substantial rejoicing.
Blessings on your proclamation!
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