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!