(The following questions are not meant to be exhaustive, but they function best in conjunction with other fine sets of questions meant to lift up other aspects of the text. These questions try to unearth issues regarding the way the Word functions for Law and Gospel preachers. For more on this unique genre, 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 Gospel function which proclaims God's mercy is clearly present here in announcing God's blessing. Makarios, the word we translate as 'blessed' is defined in Bauer's lexicon as "privileged recipient of divine favor." To be announced as a recipient of God's favor is certainly a Gospel function. The Word clearly functions as Law as well in "the woes". Again, Bauer defines the Greek word ouai almost as a lament meaning "alas!" There is a sense of grief in this word over the fact that calamity is imminent.
2. With whom are you identifying in the text? Since this text, unlike its more familiar Matthean version, is written in the second person, we are behooved to identify with those whom are addressed by this text. Are we poor, hungry, weeping or hated? Are we rich, well-fed, laughing, or spoken well of? Whoever we are most like, it is those with whom we are called to identify, no matter how uncomfortable it may be.
3. What, if any, call to obedience is there in this text? The call to obedience, i.e. the Word functioning to invite us to live in a certain way in response to God's grace, is clearly present in the last third of the text: "Love your enemies, do good to those who hate you, etc." Verse 31 sums up every call to obedience: "Do to others as you would have them do to you."
4. What Law/Gospel couplet is suggested by this text? There are many words in this text that suggest useful couplets that could be helpful in preaching this text. A couple of suggestions: weeping/laughing; hungry/filled; destitute/well-supplied; cursed/blessed.
5. Exegetical work: The tenses of the verbs in this text are particular important. You will notice both present and future tenses, used alternately. Fred Craddock, is his commentary, makes much of these tenses: "...in blessings and woes two and three, 'now' is contrasted with 'you shall', clearly indicating future fulfillment. The joining of present and future reminds us that the eschatological reality is already beginning with the advent of Jesus." [The hope] of the prophet Isaiah (Isa 61:1-2) concerning the poor..."is no longer a hope but is an agenda for the followers of Jesus." (Interpretation series, Luke, p. 88) Craddock is suggesting that this announcement by Jesus is nothing less than marching orders for the people of God. This suggestion is supported by Luke's placement of this address immediately after the calling of the disciples in 6:12-16. Another interesting note is that when one looks at the common source we know as "Q" which the gospel writers often called upon, we see that Luke 6:24-26 has no parallel in Q or in the other gospels. In other words, the 'woes' seem to be original with Luke, suggesting that Luke's particular community was the context for this lament. (Robinson, Hoffman, Kloppenborg, The Critical Edition of Q, p. 54).
6. How does the Crossings Community model work with this text? Steven Albertin has several entries for this text, archived under All Saints. In both analyses he centers on a certain 'defiance' that Jesus reveals here. Jesus defies the economy of this world, and announces a new economy under God's reign. Jesus also invites us into a defiant belief and a defiant living which includes loving enemies, praying for those who hate us, and turning the other cheek. Both analyses are well worth considering in full, and can be found at crossings.org/text-study by entering the text reference.
Blessings on your proclamation!
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