The Word Made Flesh - WOW!

 

John 1:[1-9]10-18, the gospel lesson appointed for the 2nd Sunday of Christmas, is as rich and multivalent as any text in the Bible.  There are so many images, so many concepts worth exploring, that the preacher is hard pressed to decide on what to focus on in the sermon.  Nevertheless, decide one must and so it behooves the preacher to find a focus and stick with it. As the old adage goes:  "The preacher that is determined to exhaust a subject will only succeed in exhausting the listener."

(The following questions have been developed to explore the function of the Word in a text, a fundamental concern of Law and Gospel preachers.  These questions are best used in conjunction with other fine sets of questions that explore other concerns.  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 opening verses (10-11) function primarily as Law, alerting us to the fact that it is possible to neither recognize nor accept the Word.  Verses 12-18 function as Gospel in that they announce what God has done and is doing in the face of the world's rejection of the Word.  In order then, God gives power to become children of God; the Word becomes flesh and lives with us full of grace and truth;  all receive grace upon grace from God's 'superabundance'; grace and truth come through Christ; God makes known the Son who is close to the Father's heart.

2.  With whom are you identifying in the text?  We are those who are addressed by both the Law and the Gospel in this text.  We are those who are capable of not knowing the Word and rejecting that same Word.  We are also those whom God desires to make children of God. We are those who have been given the gift of the Word made flesh in all of its superabundance.

3.  What, if any, call to obedience is there in this text?  We might think that verse 12, "but to all who received him who believed in his name," is a call to obedience, but it is not.  It is a call to faith.  The call to obedience is the Word functioning to invite us to live in a certain way in response to God's work in our life, (e.g. acts of love and compassion).  The Word does not function in this way here.

4.  What Law/Gospel couplet is suggested by this text?  There is plenty of vocabulary in this text that lends itself well to couplets.  A couple of suggestions:  dead/alive; cursed/graced; deceit/truth.

5.  Exegetical work:  Kittel's Theological Dictionary of the New Testament is a treasure trove of information on just about any important word in the New Testament, but the extensive article on 'logos' is worth the price of the set itself.  Here are just a few of the insights from this extensive article:  "Logos is that which gives the event its theme and content." (TDNT, vol. IV, p. 101).  "It is obvious that the main emphasis of the term is always on saying something."  "Logos...is always a spoken word."  "Even in the Prologue to John...it always contains the living concept of a spoken word, in this case the word spoken by God in the world."  "As a genuine word, it always finds its essence and meaning in the fact that it points to Him who spoke it." (Ibid., p.102).  "One of the most serious errors...would be to make this 'logos tou theo' a concept or abstraction." (Ibid., p. 119).  "At the head of the train of thought sketched by the term logos, there stands, not a concept, but the event which has taken place, and in which God declares himself, causing his Word to be enacted." (Ibid., p. 125).  "Jesus is not just the One who brings the Word but the One who incorporates it in His person." (Ibid., p. 126).  "The new thing [in John's prologue] is that the logos is the pre-existent Christ, and that the transition from pre-existence to history is the true theme." (Ibid., p. 129).  "The sole concern [of the NT] is with what has taken place in the name of Jesus." (Ibid., p. 131).  

6.  How does the Crossings Community model work with this text?  In a recent analysis, Nathan Hall terms our lostness as alienation, and God's rescue project as connection.  We are disconnected from those around us, the truth, and ultimately from God in our lostness.  In Christ God reaches out and reconnects us to Godself, to truth, and finally to one another.  To see all the details of this insightful analysis, go to crossings.org/text-study.

Blessings on your proclamation!

What Time is It?

 

Galatians 4:4-7, the Second Reading appointed for the First Sunday of Christmas in the Year of Mark, begins with the phrase, "But when the fullness of time had come, God sent his Son..."  This phrase, 'the fullness of time' coincides with the opening phrase of the Gospel lesson appointed for this day which begins, "When the time came for their purification according to the Law of Moses..."  This juxtaposition begs the question, what time is it?  Is it time for the Law or the Gospel?  It will be the preacher's task to decide.

(The following questions have been developed in order to explore issues related to the functioning of the Word, a fundamental concern of Law and Gospel preachers. These questions are best used in conjuction 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?  This brief text is primarily an announcement of the Gospel.  Coming as it does, amidst a theological argument about our condition without Christ and apart from faith, it is the point in the argument when the Gospel is announced.  God is clearly the actor - the One who alone has determined that 'the time' has come.

2.  How is the Word not functioning in the text?  Although our need for a Savior is everywhere implied in this text, the Word here is not functioning as Law.  We are reminded that we are under the Law apart from Christ and that we are slaves and not children, but the Word does not function here to call us to repentance.

3.  With whom are you identifying in the text?  We are clearly those whom Paul is addressing.  We are those who lie under the weight of the Law apart from Christ. We are those who are slaves and have no inheritance apart from Christ.  We are children of God only by grace.

4.  What, if any, call to obedience is there in this text?  There is no call to obedience in this brief text.  Later in the book of Galatians, Paul is regularly making calls of obedience (e.g. "Live by the Spirit!" 5:16), but here there is none of that language.

5.  What Law/Gospel couplet is suggested by this text?  The language in this text lends itself quite easily to couplets.  For example:  under the law/free from the law; slaves/children; enslaved/redeemed.

6.  Exegetical work:  Much ink has been spilt in discussion of the phrase "the fullness of time."  For example, Marius Victorinus, 3rd century scholar writes, "So in the same way the fullness of time was achieved when all had become ripe for faith and sins had increased to the utmost, so that a remedy was necessarily sought in the judgment of all things."  (Ancient Christian Commentary on the Scriptures, NT, vol. VIII, p. 54).  John Calvin wrote that "the time ordained by God was seasonable and fit.  The right time for the Son of God to be revealed to the world was for God alone to determine."  (Reformation Commentary on the Scriptures, NT, vol. X, p. 134).  Luther, in his extensive commentary, suggests that the fullness of time is the time when the law was fulfilled, i.e. its purpose was achieved.  (Commentary on the Epistle to the Galatians, p. 353).  Charles Cousar, contemporary exegete, says that "God is the prime figure.  He determines the appropriate moment for the new age to break into the old." (Interpretation series, Galatians, p. 94).  So whether it was urgency, fitness, purpose, or the breaking in of a new age, that caused God to act, it is clear that the timing of the Christ event was up to God.  Perhaps as Erik Heen said in his online commentary in 2014 on Working Preacher "If God has sent the Christ of Israel to redeem the world, then the fullness of time has come."  In other words, the Christ event makes this the right time.

7.  Consider the insights of the pioneers of the New Homiletic?  Since we are dealing with a theological treatise here, it will be more important than ever to heed Charles Rice' advice to help listeners recognize their shared story here.  How does the Jesus story intersect theirs? That is an important question to be mindful of in this sermon.

Blessings on your proclamation!

A Child? Here?

Isaiah 9:2-7, the First Reading appointed for Christmas Eve, can hardly be read without hearing Handel's rendering of "For Unto Us a Child is Born" in the background.  This text, delightful as it is, is a classic example of God's power made present in weakness.  How is it that a mere child can provide light to the nations, give joy as at the harvest, break the yokes of oppression, and bring peace to the tramping warriors whose garments are rolled in blood?  It will be the preacher's great joy to announce this miracle.

(The following questions have a particular focus - how is the Word functioning in the text?  This, of course, is not the only way one can look at a text, but it is of special concern to Law and Gospel preachers, for how the Word functions informs how the sermon will 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 and amazon.)

1.  How does the Word function in the text? There is nothing but good news - Gospel - in this text.  Darkness has been vanquished, light has shined, nations are multiplied, joy and exultation abound, oppressors are broken, and an era of endless peace, justice and righteousness has begun.  How?  By the birth of a child.  Miraculous?  No doubt.

2.  How is the Word not functioning in the text?  There is no Law here, no word that exposes our need for Christ.  That being said, the evidence of our need for a Savior is everywhere implied:  deep darkness, yokes of burden, oppressors, tramping warriors (i.e. war).  Yet, there is no call to repentance here.

3.  With whom are you identifying in the text?  We have our choice as to whom we would most closely identify with here.  Are we those who have known deep darkness?  Do we bear yokes of burden or oppression?  Have we known bloody wars?  Whatever suffering we have encountered, this word comes to us in the midst of it and assures us of God's presence - Immanuel.

4.  What, if any, call to obedience is there in this text?  The call to obedience, the Word functioning to invite us into a certain way of living, is not present here.  Titus 2:11-14, the Second Reading for this day, is a good example of a call to obedience.

5.  What Law/Gospel couplet is suggested by this text?  There is plenty of language in this text which can be used to create couplets.  A few possibilities:  darkness/light; sorrow/joy; oppression/freedom.

6.  Exegetical work:  It is noteworthy that the open sentence involves a present tense participle and a perfect verb.  This gives us a bit different opening sentence:  Those who are walking (presently) in darkness have seen (accomplished fact) a great light. This gives the sense that a glorious event has broken into the ongoing march of existence.  God has broken in with the announcement of a child.  It is also worth noting that the 'deep darkness' is the same term translated in Psalm 23:4 as "the shadow of death."  This term, a metaphor for deep gloom, is common in the psalter (e.g. Psa 44:19, 107:10, 14). Another item of interest is that the words translated as 'authority' in verses 6 and 7, in the KJV translated as 'government,' are to be found nowhere else in the OT.  This begs the question of whether the prophet is intentionally entering the political arena here.  Certainly the text is full of images of battle, wars, and political power plays. Luther, in his Christmas sermons, centered in on the personal nature of these words.  He saw beyond the wide political context down to what is at stake for each believer.  Note his words in his sermon on Luke 2:[1-14]: "This is the meaning of Isaiah 9[:6]: 'To us a child is born, and to us a son is given.'  To us, to us, born to us and given to us.  Therefore see to it that you derive from the Gospel not only enjoyment of the story as such, for that does not last long.  Nor should you derive from it only an example, for that does not hold up without faith.  But see to it that you make his birth your own, and that you make an exchange with him, so that you rid yourself of your birth and receive, instead, his.  This happens, if you have this faith."  (LW, vol.  52, p. 16).

7.  How does the Crossings Community model work with this text?  I very much appreciate Eric Evers' 2015 analysis of this text, entitled "This is No Place for Children."  He lifts up the absurdity of God's plan of salvation, once again underscoring the deep darkness that this Child overcomes.  We are without hope, stuck, and cursed, says Evers.  Only the Child can bring us out of this.  See the entire analysis, archived under its reference at crossings.org/text-study.

Blessings on your proclamation!

An Everlasting Kingdom - Plan B

It might seem odd to appoint a text from Second Samuel for the 4th Sunday in Advent, but that is what we have been given:  II Samuel 7:1-11, 16.  As is often the case with these First Readings, it ties quite directly to the word spoken to Mary in the gospel lesson from Luke 1:  "[The one to be born in you] will reign over the house of Jacob forever, and of his kingdom there will be no end."  Like the word given to Mary, the word in this text given to King David through the prophet Nathan assures him of God's steadfast love and the establishment of a kingdom that cannot be overthrown.  The preacher is privileged to share this good word.

(The following questions have been developed to answer some fundamental questions around the function of the Word.  These questions are a central concern of Law and Gospel preachers, and are best used in conjunction with other sets of questions which have other concerns.  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 begins in one way and goes in quite another.  It begins with a brief dialogue between David and Nathan concerning building a temple, and it ends with God declaring that David's throne will be established forever.  Since the bulk of the text is promise to David, it functions as Gospel.

2.  How is the Word not functioning in the text?  There is little Law here, certainly no call to repentance.  It is noteworthy that Nathan presumes to know God's will in regards to the building of the temple, and that may be a warning to anyone who presumes such things.

3.  With whom are you identifying in the text?  As always we identify with those who are being addressed by the Word, which in this case is King David.  We are being told that our future is to be part of God's everlasting household and kingdom.

4.  What, if any, call to obedience is there in this text?  The call to obedience, which is most often an invitation to live in a certain way in response to God's work, is absent here.  As noted above, it might be implied that God's people should not presume to know God's will, but that is not a central theme.

5.  What Law/Gospel couplet is suggested by this text?  With the absence of any language of Law, we will have to invent our own couplets for this text based on the gospel language present.  Some suggestions:  unsure and in decline/sure forever; being overthrown/established forever.

6.  Exegetical work:  The key verse in this text, at least in the sense that it is tied with the gospel reading for this Sunday, is verse 16 where we read, "Your house [O David] and your kingdom shall be made sure forever before me; your throne shall be established forever."  This is the promise that the angel Gabriel reiterated to Mary in Luke 1. This is the promise that ties the Christ to the line of David.  It is puzzling why those who appointed this text did not include verses 12-15, where the promises to Solomon are made. These verses are the ones that have excited the most commentary through the ages.  Note several, all of which assume that these promises refer to Christ not Solomon.  Tertullian, 3rd century apologist, wrote: "But is not Christ here designated the seed of David, as of that womb which was derived from David, that is, Mary's?...Christ rather than David's son Solomon was to be looked for as the Son of God.  Then, again, the throne forever with the kingdom forever is more suited for Christ than to Solomon, a mere temporal king."  (Ancient Christian Commentary on Scripture, OT, Vol. IV, p. 351).  Martin Luther, in his writing centuries later, assumes the same, as do other reformers:  "We do not deny that word for word this text can be understood as referring both to Solomon and to Christ.  Nevertheless, as one can gather from the text itself, then from the prophets, who repeat the same text so often and proclaim it with the greatest diligence, especially in the Psalms, it can be abundantly shown that it has been stated as well as understood concerning Christ alone."  (Reformation Commentary on Scripture, OT, Vol. V, p. 176).  

7.  Consider the insights of the pioneers of the New Homiletic?  Fred Craddock, the dean of the New Homiletic, encouraged preachers to help bring the listener into the experience of the text.  With this text, one tack may be to ask the listeners to consider experiences of their own where letting go of one's own plans and listening for God's leading, leads to an unimagined future.

Blessings on your proclamation!

The Good News of Slow Growth

 

Isaiah 61:1-4, 8-11, the First Reading appointed for the 3rd Sunday in Advent in the Year of Mark, is in the very middle of an extended "promise section" which is part of the larger Lament-Warrior-Promise-Warrior-Lament structure of Isaiah 59-64.  As such it is no surprise that this text is full of good news.  It is yet another example of a Gospel word coming through the Old Testament prophet.  It will be the preacher's joyful task to proclaim this gospel.

(The following questions are best used in conjunction with other fine sets of questions available to exegetes, e.g., narrative, contextual, historical analyses.  The questions provided here are a vehicle for discovering the way the Word functions in a text - a central concern of Law and Gospel preachers.  For more on this method or 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?  There is perhaps no more clear example of Old Testament gospel than this text.  From the outset we hear the joyful announcement that the prophet has been anointed to "bring good news to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives... to proclaim the year of the Lord's favor."  In verse 10, the prophet even celebrates the fact that the Lord "has clothed me with the garments of salvation."

2.  How does the Word not function in the text?  Is there any word of Law here?  Barely.  Clearly the devastation that Israel has endured is in memory:  "ancient ruins...former devastations...ruined cities, the devastations of many generations."  Also, there is a direct word on the Lord's perspective:  "I the Lord love justice, I hate robbery and wrongdoing."  Yet, there is no call to repentance. A word that exposes our need for a Savior is not here, except implicitly.

3.  With whom are you identifying in the text?  We have two choices here:  either we are the prophet that God calls to speak words of gospel, or we are those who are receiving this good news.  Both parties receive a word from the Lord.  The one voice which is not ours to assume is God's.  We must identify with those whom are addressed by the Word.

4.  What, if any, call to obedience is there in this text?  The Word functions as a call to obedience when it invites us to live in a certain way in response to God's work in our lives.  If we identify with the prophet who is called here to speak good news, the opening verses could be thought of as a call to obedience, albeit indirectly.  Primarily, however, this text is not a call to obedience.

5.  What Law/Gospel couplet is suggested by this text?  Because of the lack of Law language in this text, we will need to use our imaginations to come up with couplets for this text.  Here are a few options:  ruined/built up; devastated/raised up.

6.  Exegetical work:  As is typical of prophetic texts, the voices we hear in this text are varied.  Initially, it is the prophet who speaks:  "The spirit of the Lord is upon me..."  This is an individual speaking.  This voice continues through verse 4.  In verses 8-9, it is the Lord who is speaking: "I the Lord love justice..."  In verses 10-11, the speaker is once again the prophet:  "I will greatly rejoice in the Lord... for he has clothed me... he has covered me."  Claus Westermann, in his excellent commentary, makes an interesting choice in his translation, by continuing use of the second person plural, begun in verse 5 (not in our text), throughout verses 8-9:  "I faithfully give you your recompense, and make an everlasting covenant with you.  Your descendants shall be known among the peoples, and your offspring in the midst of the nations.  All who see you shall acknowledge you, that you are the seed which Yahweh has blessed." (The OT Library, Isaiah 40-66, p. 368).  This gives more continuity and clarity to the passage, gratefully, yet Westermann is not clear how it is he is authorized to make this change.  Several observations Westermann makes are very helpful, however.  He notes the difference between the tasks of Second Isaiah, and now, Third Isaiah. The former writer in chapters 40-55, coming out of the context of the Exile, writes about the return of God's people from Babylon to Israel.  In contrast, Third Isaiah, writing in post-exilic times, writes about the rebuilding of God's people and the temple of God. (Ibid., p. 370).  This distinction is important.  Another observation Westermann makes is that God's saving work here is not described as a "once-for-all act of deliverance", but rather as "the steady and uneventful effecting of blessing." (Ibid., pp. 370-371).  When one looks at the passage with this in mind, one starts to notice several examples of the ongoing, long-term work of God :  "they will be called oaks of righteousness" (talk about slow growth!), "the planting of the Lord", "For as the earth brings forth its shoots, and as a garden causes what is sown in it to spring up, so the Lord God will cause righteousness and praise to spring up before all the nations."

7.  Consider the insights of the pioneers of the New Homiletic?  David Buttrick was a champion for the listener.  He consistently reminded preachers that a listener can only endure so many 'moves' and there must be a coherent 'structure.'  It is never too late to consider how well we are doing at this.

Blessings on your proclamation!

Old Testament Evangelism

 

There is perhaps no greater preacher of good news than the prophet known by scholars as Deutero-Isaiah.  The First Reading for the Second Sunday in Advent in the Year of Mark is the opening of this preacher's great work:  Isaiah 40:1-11.  Some have called this section the prologue to all that follows through chapter 55.  In any case, this is a  majestic piece of proclamation, that will challenge the preacher to bring it to life once again.

(The following questions have been developed in order to ferret out a central concern of Law and Gospel preachers, i.e. how does the Word function in this text?  This is a central concern because the manner in which the Word functions very much informs how the sermon will 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?  There is much gospel in this text.  Indeed the message of the whole of Second Isaiah is encapsulated in the second verse:  "Speak tenderly to Jerusalem, and cry to her that she has served her term, that her penalty is paid, that she has received from the Lord's hand double for all her sins."  But there are other promises as well: in verses 4-5 where the leveling of the world is announced; in verse 8b where we hear that "the word of our God will stand forever"; and in the last two verses where we hear of a mighty God who comes with power, but also comes as a shepherd who gently cares for the sheep.

2.  How does the Word not function in the text?  There is little in terms of Law here, even though we can catch a few glimpses.  Certainly verses 6b-8a which highlight the mortal nature of human beings come closest to announcing our need for a Savior, without coming right out and saying it.  There is no call to repentance here, but only a reminder that all things human will pass away, while the Word of our God will endure.

3.  With whom are you identifying in the text?  This text is unusual in that there are different voices addressing differing audiences, so one must simply choose which audience we will identify with.  We could identify with the ones being called to bring the good news of comfort to those in exile. Or we could identify with those who are receiving this good news.  A third choice is that we identify with those who are called to prepare the way of the Lord.

4.  What, if any, call to obedience is there in this text?  This text could be read as a call to God's people to bring the good news of God's deliverance to those in the exile of despair.  The context for this prophetic writing is the people of God exiled in Babylon, so a preacher would be well within the intent of this text to preach this as a call to evangelism.

5.  What Law/Gospel couplet is suggested by this text?  Using the language provided in the text, we can imagine a number of appropriate couplets.  Some suggestions:  in prison/penalty is paid; uneven/level; dying/standing forever.

6.  Exegetical work:  It is important to realize that the opening verbs in the announcement of the good news in verse 2 are all perfect tense:  "she has served her term...her penalty is paid...she has received double for all her sins."  This perfect tense has the sense that something has been accomplished and the effect of that is not only on the present, but continuing on infinitum into the future.  In other words, God is not going to change God's mind on this subject!  Abraham Heschel, in describing the effect of these words, says, "The message of Second Isaiah... is of no age.  It is prophecy tempered with human tears, mixed with joy that heals all scars, clearing a way for understanding the future in spite of the present.  No words have ever gone further in offering comfort when the sick world cries."(The Prophets, p. 145).  Claus Westermann, in his commentary, ties these words of good news to the Exodus story:  "The first Exodus, too, began with a cry to depart from bondage; then, too, there was the voice of one crying, with the function of proclaiming release on which God had resolved; then, too, the decisive move towards this was the making of the way through the wilderness."  (The OT Library series, Isaiah 40-66, p. 33).  Westermann also identifies three characteristics of the preaching of Second Isaiah that are important to note: 1)  This preaching announces "an event regarded as already come about;... the great change of judgment to salvation was already accomplished fact." 2)  "His gospel spontaneously evokes joy." and 3)  This is "an oracle of salvation addressed to an individual." (Ibid., pp. 11-12).  This last characteristic is most interesting given the communal nature of much proclamation.

7.  How does the Crossings Community model work with this text?  Ronald Neustadt picks up on the central piece of Gospel in this text, that "the word of our God stands forever," and imagines, as its counterpart, "a withering word." This withering word is one which cannot save, yet one which we are often seduced by.  Neustadt's entire analysis is archived under its reference at crossings.org/text-study.

Blessings on your proclamation!

Remembering God as Father and Potter

 

Isaiah 64:1-9, the First Reading appointed for the First Sunday in Advent in the Year of Mark, is matched very well with the Gospel reading from The Little Apocalypse in Mark 13:24-37.  "O that you would tear open the heavens and come down," declares the prophet. The boldness that begins this reading gives way, however, to a confession of sin which tempers this confident beginning.  In the end, we see that our relationship with God is key.  The balance between Law and Gospel is evident in this text; it will be the preacher's task to bring this forth.

(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 formulated to get at a fundamental concern of Law and Gospel preachers, i.e.  What is the Word doing?  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?  Both Law and Gospel are evident in this text, partly as a result of the tone of the speaker.  In verses 1-5a, we hear much confidence in God's power and love.  The writer glories in the idea that mountains quake at God's presence, and nations tremble.  The transition seems to come, when in verse 5a the speaker realizes that doing right and remembering God's ways are a requirement of the people of God.  As a result, verses 5b-7 are a confession of sins and a recognition that apart from God we wither like a leaf cut off from its water source.  But then in verses 8-9 the speaker turns once again, saying, "Yet, O Lord, you are our Father," and later, "Consider, we are all your people."  So the Word functions first as Gospel (vs. 1-5a), then as Law (vs. 5b-7), and then returns to Gospel (vs. 8-9).

2.  With whom are you identifying in the text?  We could take the place of the speaker throughout, if we please.  After all, it is common for us to express confidence in God on one occasion, and then on another to despair of our sins and recognize our dependence on God.  Another possibility is to choose to explore the confidence we have in God and the idea that we are the clay in God the potter's hands.

3.  What, if any, call to obedience is there in this text?  The call to repentance which we see in vs. 5b-7 is not a call to obedience. Calls to obedience are always characterized by an invitation to live in a certain way in response to God's grace.  That is not what we have here.

4.  What Law/Gospel couplet is suggested by this text?  From the two different tones in this text we might be able to imagine several couplets that would work here:  despair/confidence; guilty/forgiven; dried up/flourishing.

5.  Exegetical work:  The Lutheran Study Bible has some excellent notes on this particular passage.  It notes that this passage is part of a larger structure of Lament-Warrior-Promises-Warrior-Lament which encompasses all of Isa 59:1 - 64:12.  The text before us here, then, is part of the final lament.  (LSB, p. 1195).  Another item noted in these notes is that this section of Third Isaiah is "the only time this title [of Father] is applied directly to God in Isaiah."  "...The assumption is that a father...will recognize and help his children, no matter what might try to separate them." (Ibid., p. 1202).  Claus Westermann, in his classic commentary, also provides many helpful insights into this text.  He reminds us that the context for this passage is found in 63:19, where the speaker laments that "we have long been like those whom you do not rule, like those not called by your name."  Westermann translates this verse: "We are as thou hadst not been our lord from of old, like those who are not called by thy name."  (The OT Library series, Isaiah 40-66, p. 391).  It almost sounds like the speaker is saying that the people of God had been living like those whose god was not their Heavenly Father. Westermann also has much to say about the confession of sin in vs. 5b-7:  "What kindled God's wrath which vented itself so terribly on Israel was her unfaithfulness and transgression.  Now after the downfall of the state, this is admitted, and the admission is brought before God." "Its transgression made the entire nation unclean and polluted."  "It cut the connection with the fountain of living water, so that the nation withered like leaves." (Ibid., p. 396).  Westermann concludes, "...the entire psalm is designed as a question put to God by men (sic) who waited anxiously for him.  It also shows that men (sic) who spoke in this way looked to God and to his turning again towards them as the sole source of a change in their lot." (Ibid. p. 398).  

6.  Consider the insights of the pioneers of the New Homiletic?  Eugene Lowry was keen on the idea that preachers must move their listeners from equilibrium to disequilibrium and back again if one was to preach the whole of Law and Gospel to them. This would be an excellent text to work that out.

Blessings on your proclamation!

A Flock Both Saved and Judged

 Ezekiel 34:11-16, 20-24, the First Reading appointed for Christ the King Sunday in the Year of Mark, is an interesting text in that the first part is reacting to the situation described earlier in the chapter (i.e. Israel's false shepherds have been absent and/or worse in their shepherding), but as the chapter goes on, the good news that has started the section is no longer such goods news.  In an unexpected course of events, the good shepherd who announces his presence with the sheep also turns out to be their judge, judging "between sheep and sheep".  It will be the preacher's task to decide the balance between the good news which begins the passage, and the Law that inserts itself.

(The following questions are not meant to be exhaustive, but are best used with other fine sets of questions available to exegetes. These questions have been developed to explore the function of the Word in the text, a central concern of Law and Gospel preachers.  For more on this method and 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?  There is lots of Gospel in this text, particularly in the first section.  Over and over we hear God say what God will do for the sheep.  God will search, seek out, rescue, (i.e. save), bring into their own land, feed, and shepherd.  Most amazingly, in verse 16 we are told that God's concern will include the lost, the strayed, the injured, and the weak.  What good news this is!  In the second section, which takes its context from verses 17-19, the good shepherd turns to judge for it turns out that some members of the flock are bullying other weaker members.  Finally, in the last two verses, a Gospel word returns, assuring us of God's plan to appoint a shepherd like the faithful King David.

2.  With whom are you identifying in the text?  It is always important to identify with the one being addressed by the Word, and in this text that means hearing both Law and Gospel.  In the early verses, we are the ones who have been scattered "on a day of clouds and thick darkness" (i.e. sent into despair and misery).    We are those who are lost, stray, injured, and weak, and we hear the promise of God coming as Good Shepherd as the announcement of a Savior.  But then, we must also identify with those who are judged.  We might ask, "Who do we push away and banish to the margins?  Who do we treat as plunder or booty, as something to be "ravaged"?

3.  What, if any, call to obedience is there in this text?  The call to obedience is implicit in verses 20-22.  We are those who have been rescued and fed and protected. We cannot, then, fail to rescue, feed, and protect those who need our care.  Are we stronger than some others in God's flock?  Fine.  It then becomes our  call to care for the weak.

4.  What Law/Gospel couplet is suggested by this text?  There are a number of possibilities in this text, given the colorful language used here:  lost/found; injured/healed; sick/well; stray/rescued.

5.  Exegetical work:  One cannot but help note in translating this text the emphasis on the very self of God doing the shepherding.  Notice in the opening verse that God says, "I myself will search for my sheep."  This emphasis continues.  Over and over God says, "I will do this."  In verse 15 the emphasis is heightened.  The NRSV translates it again as "I  myself," but the literal translation is, "I, I will pasture my sheep, and I, I will cause them to lie down, says the Lord God."  In Augustine's sermon on this text, he notes this emphasis:  "The Lord did not say, 'I will provide other good shepherds to do these things,' but 'I myself,' he said, 'will do them.  I will commit my sheep to nobody else.'  (Ancient Christian Commentary on Scripture, OT, Vol. XIII, p. 110).  Augustine also includes in his sermon an insightful view of those sheep who push and butt the weak.  He says, "If we lament the many sheep that are straying outside, woe to those whose shoulders and sides and horns have brought it about.  It is only the strong sheep who would do this. Who are the strong?  Those who rely on their own righteousness.  None but those who called themselves just divided the sheep and drove them outside." (Ibid., p. 112).  In this day and age when we are asking ourselves why so many are outside of the Church, these are words we might well take to heart.

6.  How does the Crossings Community model work with this text?  Cathy Lessmann, in her analysis, does a nice job of separating Law and Gospel .  She borrows a bit from the sheep and goats in Matthew 25, the gospel lesson appointed for the day, and uses that vehicle to suggest a way forward.  See the entire analysis archived under its reference at crossings.org/text-study.

Blessings on your proclamation!

Peace and Security

 

The fifth chapter of First Thessalonians begins in the middle of St. Paul's glorious vision of the coming of the Lord. We have just been told how "the Lord himself, with a cry of command, with the archangel's call and with the sound of God's trumpet, will descend from heaven" and gather all the beloved to be with him forever. (4:16).  Now in 5:1-11, the 2nd reading appointed for the 24th Sunday after Pentecost, also aptly known as The Third Sunday of End Time, Saints Triumphant, in the Year of Mark, we have an admonition to stay awake.  "Let us live as people of the day and of the light," declares Paul.  This word is timely whenever it comes to us.

(The following questions have been formulated to get at a fundamental concern for Law and Gospel preachers:  i.e. How the Word is functioning. This is crucial since the sermon, in large part, will need to reflect this function.  For more on this method, these questions, and 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 Word has lots of Gospel in it. That is to say, there are multiple places where what God has already accomplished in Christ is announced.  Note that again and again the apostle is reminding his readers that they have already been claimed by God.  They are beloved; they belong to the day; they are destined to obtain salvation.  Also in verse 10, Paul says that Christ died for us "so that whether we are awake or asleep we may live with him." This is pure gospel.

2.  How is the Word not functioning in the text?  There is little evidence of the Law here, although there are certainly references to God's judgment. The ones who say, "Peace and security" are assured of destruction, and some are apparently destined for wrath, but there is no evidence that Paul is calling his listeners to repentance.  Rather he is expressing confidence that they will be found in Christ.

3.  With whom are you identifying in the text?  The Word addresses us as people of God.  We identify with those to whom Paul writes.  We too have been claimed by this generous God, and are no longer destined for wrath, but for salvation through Christ.  We are the ones called to remember these things and remind our siblings in Christ of them.

4.  What, if any, call to obedience is there in this text?  This entire text is a call to obedience.  We have been claimed by God through faith in Christ.  We are people of the day and of the light.  This text is a call to lean into that identity.  Stay awake and be sober.  Be true to your identity as children of salvation.  This is the main thrust of this text.

5.  What Law/Gospel couplet is suggested by this text?  Using the language found in the text we can suggest several couplets:  asleep/awake; destined for wrath/destined for salvation; children of the night/children of the day.

6.  Exegetical work:  Beverly Roberts Gaventa, in her commentary, highlights Paul's claim that "the crisis of the day of the Lord does  not threaten believers, for they are 'children of the day'." (Interpretation series, First and Second Thessalonians, p. 69).  At the same time, she notes that the language of "a thief in the night" is not exactly comforting.  She writes:  "Believers may be 'children of light,' those who know that Jesus will ultimately return in triumph, but that does not mean that the present is anything less than a struggle." (Ibid., p. 71). Finally, Roberts Gaventa argues that the 'question behind the question' of times and seasons is the issue of security.  (Ibid., p. 75).  Our listeners might well have many questions about security.  This text, then, gives the preacher plenty of opportunities to address these concerns, assuring listeners that salvation is in God's hands, not ours, and we need not fear, for "whether we are awake or asleep we [will] live with him."  This echoes Paul's words to that effect in Romans 14:7: "...whether we live or whether we die we are the Lord's."  As said earlier, this text is primarily a call to obedience with a reminder of our identity as children of the day.  The day of the Lord, therefore, is not a threat to be feared, but a promise to be celebrated.

7.  How does the Crossings Community model work with this text?  Steven Kuhl, in his 2014 analysis, rightly picks up on the places in the text where the Law is present, i.e. where some say, "Peace and security" and sudden destruction comes upon them, from which there is no escape.  In identifying this verse as the place of the Law, he agrees with Roberts Gaventa in that security seems to be the main issue.  For Kuhl, the crucial question in regards to security is not "When will He come?", but "Who will save me from the wrath to come?" The gospel is found in verse 9:  "...salvation through our Lord Jesus Christ, who died for us." The complete analysis can be found archived under its reference at crossings.org/text-study.

Blessings on your proclamation!

Massive Good News!

Revelation 7:9-17 is a visual text.  It is written so that the reader can envision a grand scene.  It is the First Reading appointed for All Saints Sunday in the Year of Matthew, and as such it is a wonderful text to proclaim the good news to all who have come through "the great ordeal."  It will be the preacher's great privilege to do so.

(The following questions are not meant to be exhaustive, but only to provide a way to answer the fundamental concerns of Law and Gospel preaching around the function of the Word.  This is crucial since the way the Word functions should, in large part, inform the function of the 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 or amazon.)

1.  How does the Word function in the text?  The Word functions here almost exclusively as Gospel, beginning in the 10th verse, when the multitude declares, "Salvation belongs to our God who is seated on the throne, and to the Lamb!"  There are also multiple other places in this text where God's work overcoming sin, death, and the devil are being proclaimed.

2.  How is the Word not functioning in the text?  The Word is not functioning as Law in this text at all, although there are several allusions to our need of the Gospel. When the elder identifies the great multitude as those who have come out of the great ordeal, those who once hungered, thirsted, were subjected to scorching heat, and wept tears, we are reminded of our need for a Savior.

3.  With whom are you identifying in the text?  By the very nature of the text we are invited to identify with the seer who is given this vision.  We are invited to stand with the elder and marvel at the scene before us, the saints triumphant, singing their praises to God.

4.  What, if any, call to obedience is there in this text?  This text could be understood as an implied call to obedience.  We who have been caught up into God's embrace could do no better than to find ourselves in regular praise of the God of our salvation.

5.  What Law/Gospel couplet is suggested by this text?  Since this passage is functioning almost entirely as Gospel, we will have to use our imagination to create some couplets. A few possibilities:  enduring a great ordeal/rescued by God; unprotected in the storm/sheltered; hungry/fed; thirsty/filled.

6.  Exegetical work:  One cannot but help notice that these verses regarding "a great multitude that no one could count, from every nation", come immediately after verses announcing that "those who were sealed" were 144,000 out of the twelve tribes of Israel.  It is the juxtaposition of a great uncounted throng from all tribes and nations next to a very precise number of people, all of the house of Jacob. What do we make of this?  Primasius, 6th century African bishop, had this to say: "By the sign of the sacred number he signifies the multitude of the elect, 'whom God foreknew and predestined to be conformed to the image of his Son.'  For those who come from the nations are made to be Israel and so by right are called sons of Abraham, not by flesh but by faith in that seed which is Christ, the cornerstone, of whom the apostle said, 'He is our peace, who has made us both one...'". (Ancient Christian Commentary on Scripture,  NT, vol. XII, p. 110-111).  Kittel's article on the Greek term thlipsis, makes the case that "the ordeal" described here is "not merely factual, but necessary" for Christians.  An example are the words of Paul and Barnabas following their persecution in Lystra:  "It is through many persecutions that we must enter the kingdom of God." (Acts 14:22).  Kittel goes on to say, "Sufferings are a test whether the Christian will champion the Gospel at the risk of his (sic) life or not, which means finally whether he will understand his own life in terms of its possibilities or in terms of the divine promise and the possibilities opened up by it."  (Theological Dictionary of the NT, vol. III, p. 147f).  

7.  How does the Crossings Community model work with this text?  Robin Morgan, in a 2014 analysis, begins with "the great ordeal" and argues that our bondage to sin ensures that we will do all we can to avoid the great ordeal.  The word of the Gospel is that Christ endured "The Great Ordeal", indeed the Greatest Ordeal, in order to overcome all that would separate us from Christ.  So we have hope even amidst the great ordeal. See Morgan's analysis archived under the reference at crossings.org/text-study.

Blessings on your proclamation!

Law and Gospel in Full View

 Romans 3:19-28, the Second Reading appointed for Reformation Sunday, is a treasured passage for many Christians, but Lutherans might be the only ones who read this passage every year in celebration of the events of the Reformation, over 500 years ago. The key passage is the last verse: "We hold that a person is justified by faith apart from works prescribed by the law."  We are still trying to unpack all the wealth that is revealed in that verse.  It will be the preacher's privilege to join in that long line of proclaimers who have lifted up this jewel to others.

(The following questions have been developed to answer fundamental questions regarding the function of the Word, a central concern of Law and Gospel preachers.  These questions are best used alongside other fine sets of questions which also inform the exegete.  For more insight into 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 no surprise that the Word functions as both Law and Gospel in this text.  The opening verses are all Law:  "under the law,... held accountable to God,... no human being will be justified in his sight by deeds prescribed by the law."  All of these phrases function as Law since they expose our need for Christ. The Gospel is also proclaimed:  "apart from the law, the righteousness of God has been disclosed,...now justified by his grace as a gift, through the redemption that is in Christ Jesus,... divine forbearance,... he justifies the one who has faith in Jesus."  All these phrases function as Gospel for they lift up what God has done in Christ.

2.  With whom are you identifying in the text?  If we read the text and substitute personal pronouns whenever human beings are mentioned we can hear how this text is speaking directly to us.  Some examples: (Law) "For we know that whatever the law says, it speaks to [us] who are under the law, so that [we] may be silenced, and [we] may be held accountable to God. For [we will not] be justified in his sight by deeds prescribed by the law..."  (Gospel)  "But now, apart from the law, the righteousness of God has been disclosed...for [us] who believe... [we] are now justified by his grace as a gift, through the redemption that is in Christ Jesus...For we hold that [we] are justified by faith apart from works prescribed by the law."

3.  What, if any, call to obedience is there in this text?  Since the Word functions as a call to obedience only when it invites us to live in a certain way in response to God's work, there is no call to obedience here.  That call is certainly present later in the letter to the Romans, but not here.

4.  What Law/Gospel couplet is suggested by this text?  The couplets needed are clearly present in this text.  There are many examples, but a few obvious ones:  under law/under grace; condemned by God/justified by God; sinner/saint; falling short/redeemed.

5.  Exegetical work:  Kittel has an excellent article on the Pauline use of dikaiosyne theo (righteousness of God).  Briefly, he says this:  "There can be no doubt that this is a subj. genitive.  The righteousness of God is God's alone; man (sic) is taken up into it and set in it."  (Theological Dictionary of the NT, vol. II, p. 203).  Luther's insight was precisely this, that the righteousness of God was not the righteousness demanded by God, but the righteousness which was characteristic of God, which God in turn imparts to believers. In his lectures on Romans, Luther says, "We are not made righteous by doing righteous works, but rather we do righteous works by being righteous.  Therefore grace alone justifies." (Luther's Works, vol. 25, p. 242).  "What the law of works commands by its threats, this the law of faith accomplishes by believing." (Ibid., p. 243).  In his classic commentary, Anders Nygren speaks of God's work in this way:  "By the grace of God man (sic) is included in God's own righteousness.  Just as wrath is an objective power which exercises its might to the destruction of man (sic), so the righteousness of God is also an objective power which exerts its might for redemption and life." (Commentary on Romans, p. 152).  Nygren also addresses verse 25, the famously difficult verse to translate.  The word translated in the NRSV as "a sacrifice of atonement" is the word ilasteprion, most precisely translated as "mercy seat."  Nygren says that God set Christ forth as a "mercy seat".  "The mercy seat was the place God manifested His presence in Israel... Now God has manifested his righteousness to man (sic), in that He presents Christ as a mercy seat.  In Christ, God reveals himself in His glory...Whoever believes in Him is no longer under the wrath of God....Ever since the death and resurrection of Christ, the righteousness of God is a reality present and manifest in the world." (Ibid., pp. 156-159).  This notion of mercy seat as a place where God's glory is revealed seems much preferred to "sacrifice of atonement".

6.  How does the Crossings Community model work with this text?  Chris Repp, in his fine 2017 analysis, uses a clear and common phrase, "Shut up!" to illustrate the Law and Gospel here.  Through the Law we learn that we need to shut up - we have nothing to say that will justify us. Through the Gospel, we hear Christ say to the Law, "Shut up, I have justified this one."  To see the entire analysis, go to crossings.org/text-study and type in the reference. There are other examples there as well.

Blessings on your proclamation!

Thanksgiving to God

I Thessalonians 1:1-10, the Second Reading appointed for the 20th Sunday after Pentecost in the Year of Matthew, is a marvelous text to preach on in the harvest season.  This text, as scholar Beverly Roberts Gaventa has said, is 'a profusion of thanksgiving.'  But beware; thanksgivings here are not directed to the recipients of this letter, but to God. The preacher should take note, lest this text be seen as a vehicle for congregational self-congratulation.

(The following questions have been developed with an eye towards uncovering one of the fundamental questions for Law and Gospel preachers:  how does the Word function?  This question and related ones are central to Law and Gospel preaching. For more on this method and 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 functions, almost completely, as Gospel, as a celebration of all that God is doing in and through the Thessalonians.  Notice the multiple points where God is given praise and thanks for what God is doing:  "We always give thanks to God for all of you..." (vs. 1); "[God] has chosen you" (vs. 4); "... you received the word with joy inspired by the Holy Spirit." (vs. 6); "... the word of the Lord has sounded forth from you" (vs. 8); "your faith in God has become known." (vs. 8).

2.  How is the Word not functioning in the text?  Any word of Law in this text is relegated to the very last phrase in the last verse:  "Jesus, who rescues us from the wrath that is coming." (vs. 10b).  There is no doubt that Paul is referring here to the judgment promised by God at the end of time, but this brief mention in no way overshadows the promises proclaimed here and earlier.

3.  With whom are you identifying in the text?  Since it is always appropriate to identify with those to whom the Word is addressed, we can comfortably hear these words as being addressed to us.  We are recipients of God's grace; we have been chosen by God; the Holy Spirit has inspired us; the word of the Lord has sounded forth from us.  Thanks be to God!

4.  What, if any, call to obedience is there in this text?  If the call to obedience is the invitation to live in response to God's work in Christ, clearly that call is not here.  What is also clear is that the Thessalonians have already responded to that call.

5.  What Law/Gospel couplet is suggested by this text?  Since the Law is in little evidence here, we will be a bit creative in coming up with couplets.  Using the language of the text, here are some ideas:  abandoned/chosen; despairing/believing; judged/rescued from the wrath to come.

6.  Exegetical work:  It is telling that scholars down through the ages have identified God as the primary focus of this text.  One could get the impression that Paul is praising the Thessalonians here, but upon further inspection it is clear that Paul is praising God.  Ancient and modern scholars alike concur.  St. Chrysostom:  "Paul thanks God for them, as though God himself had accomplished everything...all but saying that all their growth is from the power of God."  (Ancient Christian Commentary on Scripture, NT, vol. IX, p. 60).  John Calvin:  "...instead of congratulations, he makes use of thanksgivings, that he may put them in mind, that everything in them that he declares to be worthy of praise, is a kindness of God."  (Reformation Commentary on Scripture, NT, vol. XII, p. 5).  Scottish Reformer, David Dickson:  "[Faith, love, and hope]... he calls them the virtues of Christ, because they sprang from Christ, and tend to him."  (Ibid., p. 7).   Modern scholar, Beverly Roberts Gaventa:  "God and Jesus Christ are the primary agents in the Thessalonian church."  "Whatever Paul, Silvanus,and Timothy began, whatever the Thessalonians have accomplished, it is God who is to be thanked (1:2), God who directs and strengthens the Church (3:11-13), God who is and will remain faithful (5:24)."  (Interpretation series, First and Second Thessalonians, p. 12).  

7.  Consider the insights of the pioneers of the New Homiletic?  When there is celebrating to be done, one thinks immediately of Henry Mitchell, who advised that no sermon end without some celebration.  In this text, there is ample opportunity to celebrate; Mitchell would advise the preacher to do so with gusto!

Blessings on your proclamation!

Christ in Mind

 Philippians 2:1-13 is a text that is very familiar to many preachers.  A portion of this text is often read on Passion Sunday when we highlight the "emptying of self" that was so evident in Christ's death on the Cross.  On this 17th Sunday after Pentecost in the Year of Mark, we hear, along with the well-known hymn of Christ's self-emptying, an exhortation.  The preacher for this day will need to take note therefore, not only of the hymn, but of the call to obedience that surrounds it.

(The following questions are not meant to be exhaustive, but are best used with other fine sets of questions that have other concerns which are available to exegetes. These questions concern the function of the Word, a fundamental issue for Law and Gospel preachers.  For more on the method from which these questions originate, and 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 primarily as gospel in that the hymn, verses 6-11, is one of the most succinct statements in Scripture of the gospel.  As scholars have long pointed out, the pre-existence, existence, and post-existence of Christ are all detailed in this amazing hymn.

2.  How is the Word not functioning in the text?  There is little mention of the Law in this text, that is to say, of our need for a Savior.  In the opening verses one could read between the lines to understand that the congregation is not of "one mind" and in "full accord", but Paul does not go to any lengths to emphasize this disunity.

3.  With whom are you identifying in the text?  We are those addressed here.  We are the ones who need to focus ourselves clearly on the Cross, bowing the knee to this One whom God has exalted, and responding to this grace with minds which are akin to that of Christ.

4.  What, if any, call to obedience is there in this text?  The opening five verses, and the final two, are classic calls to obedience.  They all call us to respond to the self-emptying of Christ by emptying ourselves as well.  "Let the same mind be in you that was in Christ Jesus" is the classic form of a call to obedience.

5.  What Law/Gospel couplet is suggested by this text?  There is plenty of language in this text that will provide useful fodder for couplets.  Here are a few ideas:  empty/full; dead/alive; humbled/exalted.

6.  Exegetical work:  Verse 6 is notoriously hard to translate.  The classic KJV translation is, "Who, being in the form of God, thought it not robbery to be equal with God."  The word, 'arpage' is sometimes translated "booty" or "plunder", meaning something "forcibly confiscated in a persecution." (Bauer, Gingrich, Danker, eds., A Greek-English Lexicon of the NT and other early Christian Literature, p. 108).  Kittel has an extended discussion of this term, saying that it is a difficult word and suggesting several possibilities:  "He did not regard equality with God as a gain, either in the sense of something not to be let slip, or in the sense of something not to be left unutilized."  Or "He did not regard it as a gain equal with God."  Or "Against all expectation, Jesus did not regard equality with God as a gain to be utilized."  (Theological Dictionary of the NT, Vol I., p. 472f).  Another important word in this text is 'kenao' in verse 7, often translated "emptied".  A number of translations try to get at the  different nuances in this verb:  "made himself of no reputation" (KJV), "laid aside his mighty power" (LB), "stripped himself of every advantage" (Ph), "made himself nothing" (NIV and NEB).  Once again Kittel helps us with this important term, defining it thusly, "To make empty, to deprive of content or possession."  "What is meant is that the heavenly Christ did not selfishly exploit his divine form and mode of being, but by his own decision emptied Himself of it or laid it by, taking the form of a servant by becoming a man."  (TDNT, Vol. III, p. 659f).  This is helpful because it points to the intentional divestment of self that Christ made on the Cross.  He did not make himself nothing, but he let go of what was rightfully his.  This, it seems to me, is a worthy distinction.

7.  How does the Crossings Community model work with this text?  Bill White, in his analysis, does a fine job of recognizing the "mind" of the people to whom Paul was writing.  They do not have the mind of Christ (Law), but Christ nonetheless is mindful of them (Gospel).  See the entire analysis, archived under its reference at crossings.org/text-study.

Blessings on your proclamation!

Tale of Two Citizenships

Philippians 1:21-30, the Second Reading appointed for the 16th Sunday after Pentecost in the Year of Matthew, is an interesting juxtaposition of personal reflection and exhortation.  In the first part of the reading, Paul seems to be musing on what it would be like to leave this world behind, but then he pivots to exhorting his fellow saints to live 'worthily' in this world.  It will be the preacher's task to unpack these two elements and exhort listeners alongside a generous portion of confidence in God's grace.

(The following questions have been developed to answer some fundamental concerns of Law and Gospel preachers around the function of the Word. They are not meant to be sufficient in themselves to answer every question which an exegete might ponder.  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 that Paul sets here is definitely one of faith and hope.  Paul seems completely confident of his status in Christ and says, "Living is Christ and dying is gain."  This confidence is a gospel function.  Paul is not concerned with wrath or judgment, but clearly rests in God's abiding love.  The second part of the text also includes mention of God's gracious work, but it is in the context of an exhortation.

2.  How is the Word not functioning in the text?  There is only the slightest mention of God's judgement in this text, when Paul, in passing, mentions the coming destruction of the adversaries of the Philippians.  Otherwise, the Word here is void of any Law function, i.e. a call to repentance.

3.  With whom are you identifying in the text?  We stand in awe, as observers of Paul's faith.  This kind of witness is an example for us.  In the second part of the text, we hear this addressed to us:  "Live your life in a manner worthy of the gospel of Christ."

4.  What, if any, call to obedience is there in this text?  The second part of this text is a clear call to obedience.  The Word is functioning to invite us to respond to the gospel by living a life that is worthy, fitting, in accord with the gospel.  As Paul says, we have been granted "a privilege" to be called believers, and it is our call to live out our common citizenship in a manner consistent with this call.

5.  What Law/Gospel couplet is suggested by this text?  With the lack of Law in this passage, we shall have to invent the second half of these couplets.  Using some of the language in the text, here are some possibilities:  dying/living; destruction/salvation.

6.  Exegetical work:  It is noteworthy that Paul, in the second half of this text, uses a term that is used nowhere else in his letters as he exhorts his fellow saints.  The term is 'politeuomai' and it means "to discharge one's obligations as a citizen." (Baurer, Gingrich, Danker, eds., A Greek-English Lexicon of the NT and Other Early Christian Literature, p. 686).  One can see in that word, the word from which we get 'politics'.  In each of the other instances where he exhorts his listeners to live their lives 'worthily', (Rom. 16: 2, "as is fitting for the saints"; Eph. 4:1, "worthy of the calling to which you have been called"; Col. 1:10, "worthy of the Lord"; and I Thess: 2:12, "worthy of God".), Paul uses the common word for living one's life.  Here, however, Paul uses this interesting term regarding one's life in the public sphere.  Marius Victorinus, 3rd century scholar, sums it up this way:  "The summing up of one's whole life for a Christian is this, to conduct oneself according to Christ's gospel, to announce his grace steadily both to oneself and others, to have hope in him, to do all that one does according to his commands.  For this is what it means to conduct oneself in a manner that is worthy of Christ's gospel." (Ancient Christian Commentary on Scripture, NT, VIII, p. 231).  The Puritan reformer, Jeremiah Burroughs, also recognizes this unique construction:  "The word here is a word taken from the ordering of a city, or a commonwealth, wherein everyone acts in his own sphere and is serviceable each to the other, to the public good..." (Reformation Commentary on Scripture, NT, XI, p. 34).  Finally, modern day scholar, Fred Craddock, has this to say:  "Paul...drops his usual word, which we translate conduct or lifestyle, and uses the local term for living out one's citizenship (v.27).  He means by it one's manner of life as it faces upon and intersects with life in the city. The church is not to hide nor apologize for its existence.  It is possible for them, in fact, it is incumbent upon them, to live among the people and institutions of Philippi in a way that is informed and disciplined by the gospel of Christ." (Interpretation series, Philippians, p. 33).  

7.  Consider the insights of the pioneers of the New Homiletic?  Charles Rice always advocated for the practice of helping listeners recognize their shared story in a text.  It might be very timely, with this text, to remind listeners of the call we have to live out the obligations of our citizenship consistent with the gospel.  This would be a way of recognizing one's shared story in this text.

Blessings on your proclamation!

Risks of Judging

 

Romans 14:1-12, the Second Reading for the 15th Sunday after Pentecost in the Year of Matthew, is the final reading in what has been an extensive reading from the Apostle Paul's most theological epistle.  In this final text Paul sums up his exhortations with the simple thought, "Whether we live or whether we die, we are the Lord's."  This word is both Law and Gospel, as it announces to us that God, not we, is the judge, and God, not we, is the One who holds all things together.  It will be the preacher's task to announce both of these promises.

(The following questions have been developed to ferret out some answers to the fundamental questions concerning the Word that are asked by Law and Gospel preachers.  These questions are best used in conjunction with other fine sets of questions available to exegetes.  To learn more about this method and 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 begins with an imperative, "Welcome those who are weak in faith," suggesting that this will be another call to obedience, as was the case for most of chapters 12 and 13. Quickly, however, Paul changes his tone, addressing a situation in the church where apparently one group has been quarreling with another about things that Luther might later call adiaphora - things of no consequence.  The Word then is functioning as Law here, lifting up for all to see, the sins of those whom are being addressed:  "Who are you to pass judgment on servants of another?" (v. 4); "Why do you pass judgment on your brother or sister?" (v. 10); "So then, each of us will be accountable to God." (v. 12).

2.  How is the Word not functioning in the text?  The Word does not function as Gospel in this text, except in passing.  At the end of verse 4, Paul reminds us that "the Lord is able to make [us] stand."  Also in verse 8 - the key verse to the passage - Paul says, "Whether we live or whether we die, we are the Lord's."  This is certainly good news.  Primarily, however, this text is a reminder of God's judgment and our accountability before God.

3.  With whom are you identifying in the text?  Once again, as in previous texts from Romans, we do well to identify with those to whom this text was written.  We are those who so easily end up quarreling with other believers about things of little consequence, forgetting that God is not pleased with such behavior.  We are those who need a word of Law to help us stop judging others and remember Micah's words, "I have shown you what is good oh mortal.  And what does the Lord require of you,... to walk humbly with your God."

4.  What, if any, call to obedience is there in this text?  While this text functions primarily as Law, it still has the effect of a call to obedience because ultimately it is reminding us of the appropriate behavior for believers.  The call to obedience is always the Word functioning to invite us to live in a certain way in response to the Gospel, and certainly this is finally the goal here.

5.  What Law/Gospel couplet is suggested by this text?  This text has a number of pieces that lend themselves well to composing couplets.  Some suggestions:  unwelcome/welcomed by God; falling down/made able to stand; dying/brought to life.

6.  Exegetical work:  Ernst Kasemann, in his excellent commentary, calls this passage a "special exhortation:  the strong and the weak in the community."  He goes on to clearly lay out what he believes is the central issue:  "mutual acceptance is the catchword in this whole portion of the epistle."  "What is meant is everyday recognition of brotherhood, in the broad sense solidarity."  "Theological condemnation of others, which breaks off fellowship in either judgment or contempt, is impermissible.  The fronts must remain porous and leave the brother room for maneuver." (Commentary on Romans, pp. 365-369).   Kasemann's comments are echoed in the analysis by Paul Achtemeier, who opens his discussion regarding this passage with these words: "The danger of self-righteousness lies in its tendency to make one's own convictions the measure of the validity of the convictions of all others.  Paul frames this discussion in terms of 'weak' and 'strong' and shows that both groups are in danger of allowing their convictions about proper Christian obedience in everyday matters to disrupt the community of the faithful." (Interpretation series, Romans, p. 215).  Achtemeier puts his finger on the two sins that are being lifted up here:  self-righteousness and disruption in the body of Christ.  One is an individual spiritual danger, the other is a corporate spiritual danger.  Both are deadly.

7.  How does the Crossings Community model work with this text?  Marcus Felde does a very fine analysis of this text using a clever observation:  are we the lords?  or are we the Lord's?  He shows how the former leads us to playing "king of the hill," while the latter lets Jesus reign from Calvary.  Check out the entire analysis at crossings.org/text-study, archived under its reference.

Blessings on your proclamation!

A New Wardrobe

 

In Romans 13:8-14, the Second Reading appointed for the 14th Sunday after Pentecost in the Year of Matthew, the Apostle Paul continues his exhortation to believers.  Using a variety of metaphors he reminds the Christian community that his appeal is urgent in that "salvation is nearer to us now than when we became believers."  Seeing that modern day Christians no longer have an expectation of the imminent return of Christ, it will be the preacher's challenge to convince listeners of the urgency of this appeal.

(The following questions are not meant to be exhaustive, but they simply attempt to answer some of the fundamental concerns of Law and Gospel preachers around the function of the Word.  This is a central concern since Law and Gospel preachers understand that the way the Word functions in the text is, at least in some fashion, the way the sermon must function. For more on Law and Gospel preaching, 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 grammar tells us clearly how the Word functions in the text.  The verbs are all either imperatives (i.e. do this!) or hortative subjunctives (let us do this!).  Given this, we know that the Word is functioning as a call to obedience.  Faith is assumed in the hearers of this text.  What is needed from them now is a life lived in response to God's gift in Christ.

2.  How is the Word not functioning in the text?  There is little hint of Law, and Gospel is entirely absent.  The Law is hinted at in the verse describing "the works of darkness," but even there we do not have a sense that Paul is describing our need of a Savior.  We will need to go to other texts to find explicit words of Law and Gospel.

3.  With whom are you identifying in the text?  We identify with the original listeners since we too are believers, and we too need to be reminded of the urgency of "putting on Christ."

4.  What Law/Gospel couplet is suggested by this text?  Couplets must be created afresh from the vocabulary in the text when a text is solely a call to obedience.  Some  suggestions: darkness/light; night/day; living in the flesh/living in Christ.

5.   Exegetical work:  Anders Nygren, in a classic commentary, makes much of the metaphor regarding the proper 'attire' for Christians:  "According to Paul, the entire Christian life can be described as a constant putting off and putting on.  That begins with baptism. 'As many of you as were baptized into Christ have put on Christ.' (Gal. 3:27)." (Commentary on Romans, p. 437).  Nygren also speaks of attire befitting "the new aeon." (Ibid., p. 431).  Ernst Kasemann would seem to agree with Nygren in his commentary: "Every Christian represents his Lord on earth as a member of his body, and his whole life is a constant return to baptism.  As Luther rightly says, standing on God's way is moving back and forth; it is always beginning afresh." (Commentary on Romans, p. 363).    It is instructive to recall that this metaphor of 'being clothed' is a favorite of Paul and the Pauline school.  In addition to this text and the Galatians text noted above, we see this metaphor in Ephesians 4:24 and Colossians 3:10, "...clothe yourselves with the new self," and in I Thessalonians 5:8, "put on the breastplate of faith and love."  It is clear that putting on Christ and living in love are equivalent.  Paul Achtemeier reminds us what love entails:  "Jesus, the incarnation of God's love, thus acts out that love in all he says and does.  He is a love that warns as well as comforts, that promises as well as fulfills.  But above all he is a love that gives itself freely for the good of others, even if that means death on a cross."  (Interpretation series, Romans, p. 210.)

6.  How does the Crossings Community model work with this text?  Steve Albertin, in his 2014 analysis, does a fine job of highlighting the light and darkness theme that is present in the second half of this text.  He shows how the darkness of the Law results in our estrangement from God, while the light of the Gospel brings all things to light for our salvation.  See Albertin's complete analysis archived under its reference at crossings.org/text-study.

Blessing on your proclamation!

The Power of Grace

 

Romans 12:9-21, the Second Reading appointed for the 13th Sunday after Pentecost in the Year of Matthew, is entitled in the Lutheran Study Bible, "Marks of the True Christian."  I suppose that is accurate enough, however, that title sets up the idea that there are true and false Christians.  We know better.  We are all, as Luther said, simultaneously saint and sinner, that is to say, true and false Christians at the same time.  Perhaps this passage might better be understood as "Evidence of the Power of Grace."  Something to ponder.

(The following questions are not meant to be exhaustive, but are best used with other fine sets of questions available to exegetes.  The intent of these questions is to examine the function of the Word in the text, something fundamental to Law and Gospel preachers.  To understand more about the method behind these questions and 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?  All these verses build on what has been stated prior, which is to say, "You have been flooded with God's love; now pour out that love to others."  The Word here is functioning as a call to obedience.  Calls to obedience are always an invitation to live in response to God's love.  Nothing could be more clear.

2.  How is the Word not functioning in the text?  Neither the Law nor the Gospel are much present in this text.  As stated above, the Gospel, so clearly laid out in earlier chapters, is the basis for the response into which one is invited here.  Also, any notion that these verses are given to prove to us just how far we all fall short of God's expectations must be rejected.  These verses are not the Law, meant to show us our sins and how much we need a Savior.

3.  With whom are you identifying in the text?  These verses can be assumed to have been written to us, the readers.  Paul is addressing Christians.  We are Christians, those who have been saved by grace.  God's power comes to us by this grace.

4.  What Law/Gospel couplet is suggested by this text?  Since neither Law nor Gospel is present here, we will have to use some of the language to create our own couplets.  Some ideas:  Cursed/blessed; hungry/filled; overcome by evil/overcome by grace.

5.  Exegetical work:  Paul Achtemeier has an excellent way of understanding how this text functions.  He writes:  "Paul is not giving an inclusive law, complete with casuistic differentiations depending on changing circumstances.  Rather Paul is giving examples of the way grace is to provide the structures for the activities of Christians in their common life with one another within their Christian community. This is the way we are to respond to the grace that now orders our lives (vv.2,21)." (Interpretation series, Romans, p. 198).  He goes on to say that "Paul is not smuggling in the law through the back door, as it were, in his ethical admonitions.  The admonitions are not contrary to grace, they are the response to a grace taken seriously enough to shape one's life accordingly." (Ibid., p. 200). Michael Gorman, in his essay on this text, notes the communal context of these injunctions. He asks the question, "What specifically does ...a Spirit-infused... community look like?"  His answer:  "Fundamentally, it will be Christlike, and specifically cruciform, for each individual and the church as a whole has been co-crucified with Christ and co-raised with him to new life in the Spirit, a life marked by the pattern of cross and resurrection." (Preaching Romans, McKnight and Modica, eds., p.77).  Anders Nygren, in a classic commentary, suggests that this whole passage can be understood as life "in Christ," which, according to Nygren is equivalent to life lived "in love."  He notes the similarity to First Corinthians 13, suggesting a paraphrase as follows:  "Love hates what is evil, but holds fast to what is good.  It loves the brethren, and seeks to outdo them in showing honor.  Love never flags in zeal; it is aglow in the Spirit; it serves the Lord.  It rejoices in hope, is patient in tribulation, is constant in prayer," etc. (Commentary on Romans, p. 425).  Ernst Kasemann agrees:  "Verse 21 takes up again the heading in v. 17a and rounds off the section.  Only love overcomes evil by the doing of good.  This raises again the question whether love is not the guiding idea of the verses." (Commentary on Romans, p. 349).

6.  Consider the insights of the pioneers of the New Homiletic?  David Buttrick was a champion for the listener.  He insisted that a sermon contain only so many 'moves', that is to say, sections of meaning, lest the listener be left behind.  In a sermon on the way of love, this will be important advice to heed.

Blessings on your proclamation!