Signed and Sealed

 

The Second Reading appointed for the Second Sunday of Christmas in the Year of Luke is the opening of the Letter to the Ephesians (1:3-14).  The Lutheran Study Bible entitles this section "Greeting and Blessing" which could be a great sermon title for a New Year's sermon.  The writer of this letter is simply glorying in the amazing grace of being chosen by God from the beginning of all things. What better task than that for the first sermon of the year!

(The following questions are taken from a method designed to bring out how the Word functions in the text, a fundamental concern of Law and Gospel preachers.  In short, how the Word functions is how the sermon should function, at least in the main. 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 here functions as pure gospel. This text is one extended summary of what God has done for us in Christ.  More than one term is used here to describe our salvation in Christ:  chosen, adopted, redeemed, forgiven, destined, receiving an inheritance.

2.  How is the Word not functioning in the text?  There is really no word of Law here, nothing that calls us to repentance or to recognize our need for a Savior.

3.  With whom are you identifying in the text?  As believers, baptized in the power of the Holy Spirit, called to be blameless and holy, just as those people were to whom this was first written, we can identify with those to whom this epistle is written.  It was written for us.

4.  What, if any, call to obedience is there in this text? The Word functioning as a call to obedience is present in a text when we are invited to live in a certain way in response to the Gospel.  The only portion of this text that hints at this is in the purpose statement in verse 12:  "So that we.... might live to the praise of his glory."  There is little else here that calls us to obedience.

5.  What Law/Gospel couplet is suggested by this text?  Since there are many ways the gospel is presented in this text, we can create couplets by imagining the opposite of those gospel terms.  Some examples:  rejected/chosen; orphaned/adopted; lost/redeemed; guilty/forgiven; forgotten/destined; without a future/receiving an inheritance.

6.  Exegetical work:  As you may imagine, there is much discussion amongst commentators around the subject of election in this text.  However, far from being a point of contention, it is often, at least in ancient and Reformation times, a reason to give praise to God.  As contemporary scholar, Ralph P. Martin notes, "New Testament writers proclaim God's electing mercy not as a conundrum to tease our minds but as a wonder to call forth our praise." (Interpretation series, Ephesians, Colossians, and Philemon, p. 16).  Ancient and Reformation writers are also clear on the idea that our election is due to God's loving purposes, not our virtue.  John Chrysostom, 4th century bishop, says, "the sanctified life is not the effect of our labors or achievement but of God's love."  "So that our love for him may become more fervent, he desires nothing from us except our salvation.  He does not need our service or anything else but does everything for this end."  (Ancient Christian Commentary on Scripture, NT, Vol. VIII, p. 113).  Chrysostom also reminds us of God's purpose in all of this:  "'You have been elected,' he says, in order to be holy and unblemished before his face." (Ibid., p 111).  Swiss reformer, John  Bullinger, sums up the thought of many:  "Although salvation is freely conferred on us by Christ, God nevertheless does not want the heirs of his eternal inheritance to be lazy but requires thanks and praise from them."  (Reformation Commentary on Scripture, NT, Vol. X, p. 245).  And so we are back where this discussion began - giving praise to God - which is our privilege and calling to do.

7.  Consider the insights of the pioneers of the New Homiletic?  It would be a worthy challenge with this text to heed Eugene Lowry's advice that every sermon must  involve some tension and release, from disequilibrium to equilibrium.  Since this text does not function as Law, but only as Gospel, it will be the preacher's challenge to introduce the tension.  Couplets might play a key role here.

Blessings on your proclamation!

Clothes Make the Man or Woman

 Colossians 3:12-17, the 2nd reading appointed for the First Sunday in Christmas in the Year of Luke, is a lovely passage to preach on in this season of gift giving.  The text reminds us that our 'wardrobe' needs to match our identity as the chosen and beloved of God.  It is primarily a call to the Christlike life, which will be the preacher's task; what better task for the approaching New Year.

(The following questions come from a method which seeks to unearth the way the Word functions in the text, a primary concern of Law and Gospel preachers.  To understand this method more fully and to get more of an understanding of 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 primary function of the Word here is a call to obedience.  We are invited to live in compassionate and loving ways with the neighbor because of our identity as children of God.  The opening phrase, however, is a strong reminder of the Gospel.  The writer reminds us that we are "God's chosen ones, holy and beloved."  This identity has been bestowed on us, and our life's calling is to emulate this identity.  As the writer reminds us later, we are to forgive others, because "the Lord has forgiven you."  Again, our call is in response to God's action on our behalf.

2.  How is the Word not functioning in the text?  The Word can function as Gospel, as Call to Obedience, or as Law.  In this text, the Word does not function as Law; i.e. there is no word which exposes our need for a Savior or calls us to repentence.  We will have to go to other texts for that.

3. With whom are you identifying in the text?  We are those who are addressed by this text.  We are reminded that we are chosen, loved, forgiven, and made holy.  Because of this, we are called to a life of Christlike love.

4.  What Law/Gospel couplet is suggested by this text?  Since the Law is not present here, we shall have to invent some couplets that stand opposite to the Gospel terms present.  Some examples:  unwanted/chosen; sinful/forgiven; rejected/beloved.

5.  Exegetical work:  The opening phrase, in the original language, includes the term oun, which is usually translated "therefore".  It refers to the preceding idea.  Here the preceding idea in Colossians 3 is that "Christ is all in all."  What follows, then, is in response to that statement.  So we might imagine an expanded translation like this:  Therefore, since Christ is all in all, and you are God's chosen ones, holy and beloved, clothe yourselves..."  Again, this opening term reminds us that this entire call to live in love finds its basis in Christ's identity, and ours as God's beloved.  As more than one commentator has pointed out, our wardrobe should befit a child of God.  Luther, in his commentary, notes that such behavior naturally occurs in those who abide in Christ:  "May our mind and heart constantly and relentlessly pour out works of compassion so earnestly that we do not even see or realize that we are being compassionate or doing good." (Reformation Commentary on Scripture, NT, vol. XI, p. 224). John Calvin reminds us that this exhortation is not for ourselves alone, but for the community:  "Paul is here not discussing how humans are made perfect before God, but how they may live perfectly among themselves." (Ibid., p. 225).  

6.  How does the Crossings Community model work with this text?  Bruce Martin, in his 2014 commentary, acknowledges the lack of Law in this text, but then provides a way of thinking about Law and Gospel.  He terms it "Clothed in Disobedience" vs. "Clothed with Christ".  Fascinating.  See the entire analysis, archived under its reference at crossings.org/text-study.

Blessings on your proclmation!

A Lifestyle Exhortation

There is perhaps no more beloved passage than Philippians 4:4-7, the brief Second Reading appointed for the Third Sunday of Advent in the Year of Luke.  In this passage we hear St. Paul exhorting the people, in spite of their difficulties, to rejoice always. This will be the task of the preacher as well.

(The following questions  are meant to help preachers understand how the Word is functioning in a text, a fundamental issue for Law and Gospel preachers.  How the Word functions is, in short, how the sermon should 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?  The tone is certainly one of celebration, which then gives us a hint of the Word's function which is Gospel.  There are two statements which form the Gospel word:  "The Lord is near" and "the peace of God... will guard your hearts and minds".  These are clear statements of God's grace - a Gospel function.

2.  How is the Word not functioning in the text?  There is really no word of Law here, that is to say, no Word which functions to lift up our need for a Savior, or to call us to repentance.

3. With whom are you identifying in the text?  We are those being exhorted here.

4.  What, if any call to obedience is there  in this text?  This text is primarily a call to obedience, in this case a call to lead a life of rejoicing, having no undue anxiety, and prayer.  In all of these cases the imperative verb is in the present tense, indicating the expectation of an ongoing pattern of life.

5.  What Law/Gospel couplet is suggested by this text?  Using the gospel phrases present in the text, we could imagine several couplets:  abandoned by God/God present; vulerable/guarded by God.

6.  Exegetical work:  It is instructive to notice that all the imperatives in the text are present tense.  We might then translate them thusly:  be rejoicing in the Lord always, in nothing be unduly concerned, and be making your requests made known to God.  As noted above, this suggests a lifestyle, not merely a single application of behavioral change.  Fred Craddock, in his commentary, sums up the goal of this exhortation:  "Because the day of Christ is near and because the peace of God stands guard, the church can rejoice.  In the face of abuse and conflict the Philippians do not have to press their case.  They are to stand firm, yes, but they can be forbearing not overbearing. In full confidence of their trust in God, they can devote time to prayer, praise, and thanksgiving."  (Interpretation series, Philippians, p. 72).

7.  Consider the insights of the pioneers of the New Homiletic?  Henry Mitchell's exhortation to always make celebration a key part of any sermon works well here.  The fact that St. Paul says that we rejoice in the Lord, is the key thing.  We rejoice in all the abundance we have through Christ, despite our circumstances.

Blessings on your proclamation!

Love Overflowing, Past, Present, and Future

 

Philippians 1:3-11, the Second Reading for the Second Sunday of Advent in the Year of Luke, is likely appointed for this Sunday because of Paul's prayer that the believers in Philippi be "pure and blameless" in "the day of Jesus Christ."  This brief reference to the advent of Christ is certainly not the focus of the text, but rather, the focus is on thanksgiving for the Body of Christ.  It will be the preacher's task to do the same.

(The following questions have been developed to help the preacher understand how the Word is functioning in the text, a central concern of Law and Gospel preachers.  These questions are best used in conjunction with other fine sets of questions that have other concerns.  For more on this particular method, and on Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  The tone of this passage is undoubtedly one of joy.  As such, there is little doubt that the Word is functioning as Gospel.  The apostle is marveling at the grace of God active in the hearts of the Philippians and giving thanks for their partnership (koinonia) from the beginning of Paul's ministry until now.  The primary announcement of the Gospel is in verse 6 as Paul shares his confidence that what God began in them, God will bring "to completion at the day of Jesus Christ."

2.  How is the Word not functioning in the text?  There is hardly a whisper of Law in this text.  One could certainly note the mention of Paul's imprisonment and the concern Paul has for the growth of the Philippians as evidence of the enemies of the Gospel which surround them, but there is no call to repentance, no Word that exposes their need for a Savior.

3.  With whom are you identifying in the text?  Since the Word is addressing the people of Philippi, it is they with whom we identify here.  God has begun a good work in us, which will be brought to completion at the day of Christ.  We are involved in a deep companionship (koinonia) with Christ and other Christ-followers in this work.  We are those in whom God's love is at work.

4.  What, if any, call to obedience is there in this text?  The last three verses tell of Paul's fervent desire for the Philippians, that their love overflows and deepens, so that they might be "pure and blameless" at the coming of Christ, "having produced the harvest of righteousness that comes through Jesus Christ."  Clearly, faith active in love is the expectation, but a direct call to obedience is not stated here.

5.  What Law/Gospel couplet is suggested by this text?  Taking some of the gospel words that abound in the text and pairing them with some law words of our choosing might be the way to go here. Some suggestions:  despairing/confident; incomplete/completed; filthy and guilty/pure and blameless.

6.  Exegetical work:  It is interesting that most of the verbs in this passage are participles.  That is to say, they are modifiers to the strong verbs which set the stage.  For example, in verses 3-6, the only strong verb is the opening one:  "I thank my God".  The subsequent participles answer the question, "Why does Paul give thanks?"  Answer:  because of "your sharing in the gospel" and Paul "being convinced" that God will finish the work begun in them.  Similarly in verses 7-8, the active verb is "I long for all of you."  And in verses 9-11, the active verb is the subjunctive form, "that your love may overflow more and more."  These active verbs are a clue to what is at stake in each section of the passage.  Fred Craddock, in his commentary, notes how the three sections here noted are fleshed out.  He calls the three sections gratitude, affection, and prayer for the church.  He also notes how the three sections refer to Paul's "relation to the Philippians' past (vv.3-6), present (vv.7-8), and future (vv.9-11)." (Interpretation series, Philippians, p. 15).  One other point we might take from this study of active verbs is that Paul's prayer in the final section is that the love of God deepen and widen in the life of the Philippians, not merely that they grow in "knowledge and full insight."  More than one commentator has been sidetracked into thinking that knowledge or faith is the goal, as did the 4th century teacher, Ambrosiaster, when he wrote:  "[Paul] wishes, with God's assistance, to pour into them pure Christian doctrine, that their faith will be firm and that they will see clearly all the vast implications of their faith." (Ancient Christian Commentary on Scripture, NT, vol. VIII, p. 221).  I would argue that growth in Christian doctrine is far from the concern of Paul at this point.  Love is his concern.

Blessings on your proclamation!

Infinite Good News for a Finite People

 Revelation 1:4b-8, the 2nd Reading appointed for Christ the King Sunday in the Year of Mark, is a remarkable piece of good news.  Interestingly, it is good news primarily to those to whom it is addressed: "the seven churches that are in Asia." (vs. 4a).  What is proclaimed here is certainly not good news to Domitian, the Roman emperor of the late first century, whose power was certainly called into question by this proclamation, but to those who lived under his dreadful rule, it was pure gospel.  Among other things, John proclaims, "[Jesus] is the ruler of the kings of the earth."  It will be the preacher's task to announce this sovereignty.

(The following questions are not meant to be exhaustive, but have been developed solely to help unearth the way the Word functions in the text, a central concern of Law and Gospel preachers.  For more on this method and on Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  Even though the intended recipients of this good word are not noted in the reading of this text, we know that those who first received these words were members of the persecuted "seven churches that are in Asia."  Because it is them who receive this word, it functions as pure gospel, granting "grace and peace" from the One "who is and who was and who is to come" (i.e. the Eternal One).  Also proclaimed are that Christ has loved us and freed us and made us priests in service of God.  All this is the Word functioning as Gospel.

2.  How is the Word not functioning in the text?  There is little Law in this text.  Verse seven hints at the Law, reminding us that not all will rejoice at the coming of Christ.  "Those who pierced him" will wail, along with all the peoples of the earth who are have hated Christ's coming.  Yet, for the main body of listeners there is no call to repentance here.

3.  With whom are you identifying in the text?   We are those to whom this is addressed, the ones who are loved, freed, and called into service.  We are the ones who live under the sovereignty of the Almighty.

4. What, if any, call to obedience is there in this text?  There is no explicit call to obedience, but the reminder that we not only loved and forgiven, but called to be  priests, is an implicit call of obedience.

5.  What Law/Gospel couplet is suggested by this text?  Perhaps we can take that trio of gifts from Christ and create some couplets.  Some suggestions:  forgotten/loved; bound/freed; useless/called.

6.  Exegetical work:  It is worth pondering that this small text is bracketed by two identical proclamations:  "The Lord God, who is and who was and who is to come."  Rienecker and Rogers suggest that "here the names of God are to be treated as a paraphrase of the tetragrammaton, Y-H-W-H, 'He who is'... In the Greek world similar titles for the gods are found.  In the song of the doves at Dodona we read of  'Zeus who was, Zeus who is, and Zeus who will be.'"  (Linguistic Key to the Greek NT, pp. 811-812).  Julian Norwich, a 14th century mystic, living in the time of the Hundred Years' War and the bubonic plagues, picked up on this as well:  "I saw that God never began to love us.  For just as we will be in everlasting joy (all God's creation is destined for this), so also we have always been in God's foreknowledge, known and loved from the beginning." (Brendon Doyle, Meditation with Julian of Norwich).  Even before that, Andrew of Caesarea, 6th century bishop, had this to say:  "Through the phrase, 'who is' the Father is indicated, who spoke to Moses: 'I am Who I am'.  Through the phrase 'who was' the Word is indicated, who was in the beginning with God. And through the phrase, 'who is to come' the Paraclete is indicated, who always visits the children of the church in holy baptism but will come more perfectly and more clearly in the age to come." (Ancient Christian Commentary on Scripture, NT, Vol. XII, p. 3).

7.  Consider the insights of the pioneers of the New Homiletic?  Eugene Lowry taught that a preacher must take the hearer from disequilibrium to equilibrium.  This will be a challenge in this text.  How will you, the preacher, first unsettle the listener, and then bring that same listener to a place of peace?

Blessings on your proclamation!

Then Comes Mercy

 Hebrews 9:24-28, the Second Reading appointed for the 24th Sunday after Pentecost, makes an astonishing claim:  Jesus entered into heaven itself to stand before the presence of God on our behalf!  This is good news beyond imagining.  What kind of Savior do we have?  One, who has been tempted in every way we have, yet without sin, and One who is able to stand in the presence of the God of all gods.  This great news will be the preacher's privilege to proclaim.

(The following questions have been developed as part of a method which has as its goal showing the way the Word functions in the text.  Being fully aware of the function of the Word is crucial to the preacher as it will inform him or her of the function of their 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 and amazon.)

1.  How does the Word function in the text?  The Word functions here primarily as Gospel.  In other words, it tells us what God in Christ has done on our behalf. The details are laid out:  Christ enters heaven itself, appearing once for all "to remove sin by the sacrifice of himself."

2.  How is the Word not functioning in the text?  If we understand the Law as showing us our need for a Savior and calling us to repentance, there is little of that here. The only line that even mentions our need is verse 27, reminding us of our mortality and the judgment that follows our death.  This is no small aside, yet it does not function as a call to repentance.

3.  With whom are you identifying in the text?  We are the ones addressed here.  We will die once and be judged.  We are those whom Christ has in mind when he appears before the Godhead.  We are those who must rejoice at this great sacrifice.

4.  What, if any, call to obedience is there in this text?  There is no call to obedience here, no invitation to live in a particular way in response to God's love in Christ.  That call will need to come from other sources.

5.  What Law/Gospel couplet is suggested by this text?  Using the terminology in the text we could imagine several couplets:  sinful/forgiven; dead/alive; lost/saved.

6.  Exegetical work:  I like how Tom Long summarizes so succinctly the point of this passage:  "No longer is it true that 'It is appointed that a human being dies once and faces the judgment.'  Now the truth is, 'It is appointed by God that Jesus died once for all, and then comes the saving mercy.'"  (Interpretation series, Hebrews, p. 101).  This is the good news summarized.  Jesus has changed the trajectory of human destiny: not judgment, but mercy.  The Reformer, Heinrich Bullinger, testifies to the vastness of this mercy:  "For [Christ] bore in himself the sins not only of those who had put their hope of salvation in him many years before but also of those who would believe in his gospel many ages later."  (Reformation Commentary on Scripture, NT, vol. XIII, p. 130).

7.  How does the Crossings Community model work with this text?  Bruce Martin, in his analysis, reaches back into the context of this writing, reminding readers that the sacrifices previously offered were simply unable to do what humanity needed done.  Christ's death alone is sufficient.  See his whole analysis, archived under its reference at crossings.org/text-study.

Blessings on your proclamation!

Good News from Beginning to End

 

There is perhaps no more hopeful text in all of Scripture than the 2nd Reading appointed for All Saints Sunday in the Year of Mark:  Revelation 21:1-6a.  This text is packed with images of God's eternal and blessed reign and love.  God is making all things news.  It will be the preacher's great privilege to preach this wonderful word on this All Saints  Sunday.

(The following questions are not meant to be exhaustive, but are best used with other sets of questions regarding the narrative, rhetoric, and other concerns.  The goal of these questions is to unearth the function of the Word in the text, a fundamental concern of Law and Gospel preachers.  For more on this method and on Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  This text is pure gospel.  It is wholly what God is doing.  God is the subject, the beginning and the end.

2.  How is the Word not functioning in the text?  There is no word of law here, no word that calls us to repentance or shows our need of a Savior.  All is satisfied here.  Perhaps All Saints Sunday is a day, like a funeral, when the Law speaks without being spoken, for death is present in a very real way.  Perhaps on this rare occasion, just a reminder of the reality of death is enough in the preaching.

3.  With whom are you identifying in the text?  We are the ones addressed here, the ones who know death and mourning and crying and pain (i.e. the 'former things').  We are the ones who receive this good news.

4.  What, if any, call to obedience is there in this text?  There is only one command in this text, and that is in verse 5:   "Write this, for these words are trustworthy and true."  Clearly this command comes to the author who received this vision, but this could be a call to us all to be witnesses to God's vision of a new Jerusalem.

5.  What Law/Gospel couplet is suggested by this text?  Several couplets are present in the text:  death/life, mourning/wiping away tears, things passing away/all things made new.

6.  Exegetical work:  A small detail in the first verse would certainly have been significant to early readers, where John writes that "the sea was no more."  If we look through NT stories of the sea, we see that most of them revolve around storms or problems at sea. This is no coincidence.  As scholar, Bruce Metzger points out, for Jews the sea is "a symbol of separation and turbulence.  Throughout the Bible it symbolizes restless insubordination...and in Revelation 13:1 it casts up the system that embodies hostility against God's people.  Naturally, then, there is no room for it in the new creation." (Breaking the Code, p. 99).  M. Eugene Boring concurs in his commentary:  "Throughout Revelation, 'sea' has represented the chaotic power of un-creation, anti-creation, the abyss-mal depth from which the dragon arises to torment the earth, the very opposite of the creator God... Driven back at creation and held at bay during aeons of history, in the new creation 'sea' will vanish forever.  Evil, even as a potential disturber of creation, will have been irrevocably overcome."  (Interpretations series, Revelation, pp. 216-217).  Boring also points out that Rome's proud claim to be the Eternal City is now laid to rest as the truly eternal city is announced to be Jerusalem.  (Ibid., p. 214).

7.  Consider the insights of the pioneers of the New Homiletic?  Fred Craddock was the master at engaging the listener so that they could experience the text, not simply learn its content.  This would be a glorious Sunday to strive to help people experience the joy and wonder of this text.

Blessings on your proclamation!

Seeing is Believing

 

Mark 10:46-52, the Gospel lesson appointed for the 22nd Sunday after Pentecost in the Year of Mark, is a lesson not often read in Lutheran circles because of its proximity to Reformation Sunday.  It remains, however, a very important story about faith, and one man's experience of trusting in Jesus.  The story contains elements of both Law and Gospel.  It will be the preacher's task to proclaim both.

(The following questions have been developed to help the preacher understand the function of the Word in the text, a fundamental concern of Law and Gospel preachers.  These questions are not meant to be exhaustive, but work best when used with other sets of questions with 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?  There are several clear statements of Law here: One, the fact that Bartimaeus is blind.  Blindness is a condition in need of a savior/healer; two, the rebuke of those who would silence the blind man.  The world around us often seeks to silence our voice as we cry out to God.  The Word also functions as Gospel in several places, first, as Bartimaeus is told, "Take heart; get up, he is calling you," and second, when Bartimaeus' sight is restored.

2. With whom are you identifying in the text?  The central character whom is addressed by the Word (i.e. Jesus) is Bartimaeus, thus we identify with him.  We are those crying out each Sunday, "Kyrie, eleison!"  We are often blind, as the disciples were, even though we have some proximity to Jesus.  We need Jesus to come and heal us.

3.  What, if any, call to obedience is there in this text?  The call to obedience in this story is implicit, not explicit. The final verse says, "[he, being healed] followed him on the way."  The call is clear: people of faith, follow in the way of Jesus.

4.  What Law/Gospel couplet is suggested by this text?  The central couplet is clear:  blind/seeing.  Other couplets suggest themselves:  unbelief/faith; unenlightened/given wisdom.

5.  Exegetical work:  Donahue and Harrington state it simply:  "The healing of blind Bartimaeus is on the surface a miracle story, but it is also, and more profoundly, a dialogue about faith."  (Sacra Pagina series, Mark, p. 319).  Eugene Boring, in his commentary, concurs, and adds some detail.  He makes much of both the blind man's words and his actions.  "By throwing his cloak aside, Bartimaeus threw off the garment of his old self and the life he had been living in blindness, beside the way rather than on it."  "[The term Bartimaeus used] 'Rabbouni' is a very exalted expression, used by the rabbis themselves only in addressing God."  (The NT Library series, Mark, p. 306).  Lamar Williamson also highlights the meaning of this story as a primer on faith:  "Of particular relevance to insiders is the text's instruction on the meaning of faith. Some Christians, moved perhaps by Mark's exposure of the blindness of the disciples, may come to realize their own misunderstanding of Jesus and of discipleship, but accept their condition as normal.  The healing of Bartimaeus is testimony to the power of Jesus to restore (make well, save) those who know they are blind.  The eager persistence of Bartimaeus in calling out and his activity springing up to come to Jesus when called serve as a model for faith."  (Interpretation series, Mark, p. 199).

6.  How does the Crossings Community model work with this text?  If you go to the home page at crossings.org/text-study, you will see that there are multiple analyses of this text using the Crossings model.  The way the Law and Gospel express themselves is creatively noted by at least 3 insightful writers.

Blessings on your proclamation!

The Throne of Grace

 

Hebrews 4:12-16, the 2nd Reading appointed for the 20th Sunday after Pentecost in the Year of Mark, is at the end of a difficult chapter.  The author continually refers to the fact that God's 'rest' remains open to all, but everyone must make every effort to enter it.  References are numerous which point to the ancestors whose hardened hearts prevented them from entering God's rest.  This short reading begins in much the same way, but then switches to a portrait of Christ which has only been briefly introduced in this letter, that of Jesus as high priest.  And before the chapter ends, we are given hope.  It will be the preacher's task to preach this hope.

(The following questions are best used with other sets of questions that seek to illuminate the text in other ways. These questions attempt to reveal how the Word functions in the text, a fundamental concern of Law and Gospel preachers.  For more on this method and on Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  This passage is split up, half and half, between Law and Gospel.  In the first two verses, the Word shows us our need for a Savior - Law - when it points out that before God "no creature is hidden", even to the thoughts and intentions of the heart.  Then in verses 14-16, we are reminded of Christ's role as high priest on our behalf.  Indeed Christ's work is so complete, that we can even approach the throne of God with bold confidence.  That's Gospel!

2.  With whom are you identifying in the text?  We are those addressed by this text.  We have need of a Savior by virtue of the fact that we are not hidden from God.  We also are those whose Savior has come in the form of a High Priest who can sympathize with us in our weakness.

3.  What, if any, call to obedience is there in this text?  There are two exhortations in this passage.  One exhorts us to "hold fast to our confession." This is a call to obedience, an exhortation to live in a certain way in response to God's grace.  The second exhortation calls us to "approach the throne of grace with boldness... in our time of need."  This is a call to depend upon God and call upon God in times of testing.  This too is a call to obedience.

4. What Law/Gospel couplet is suggested by this text?  Using the language present we could imagine several:  bare before God/receiving mercy; called to render an account/finding grace.

5.  Exegetical work:  Both ancient writers and reformers notice the unique term for God's throne in this passage.  It is no longer a throne of judgment, but a "throne of grace."  4th century bishop, John Chrysostom, writes:  "How is it that we should 'approach boldly'?  Because it is a throne of grace, not a throne of judgment.  Therefore, boldly, 'that we may obtain mercy,' even such as we are seeking.  For the affair is one of munificence, a royal largess." (Ancient Christian Commentary on Scripture, NT, vol. X, p. 69).  Reformer, Johannes Oecolampadius, writes "to prevent anyone from shrinking back, when he hears of 'the throne', as if he intended to indicate a terrifying seat of judgment, he adds 'of grace'. This clearly refers to the mercy seat, which is Christ alone, and so he is also 'the throne of grace.'" (Reformation Commentary on Scripture, NT, vol. XIII, p. 67).  Thomas Long, in his contemporary commentary, makes much of Christ's emergence here as High Priest.  He says, "The task of a priest is to approach God on behalf of the people, to gather what the people bring... and to take these offerings into the very presence of God... This high priest participates in human suffering; he "sympathizes with us in our weaknesses". (4:15). Therefore, Jesus does not place ordinary offerings - mere lambs or grain or money - on the heavenly altar; he carries, instead, the human condition to God.  This high priest carries our need, our distress, our pain, our infirmities, our hunger for justice, our cries for peace to the very throne room of God." (Interpretation series, Hebrews, p. 65).

6.  How does the Crossing community model work with this text?  Timothy Hoyer uses the metaphor of the divine 'audit' to get our attention in his analysis.  He points out how we, with even our thoughts and intentions laid bare, are bound to fail the audit.  Christ alone can save.  See crossings.org/text-study for the entire analysis, archived under its reference.

Blessings on your proclamation!

An Old Testament Pentecost Moment

 

The book of Numbers is not a book we normally spend much time with, much less one where we expect to find a word about God's abundant grace.  Nevertheless, the First Reading for the 18th Sunday after Pentecost in the Year of Mark, is exactly that.  Numbers 11:4-6, 10-16, 24-29 is a story about how God's spirit is given to the elders of Israel.  It is given in such a way that it conjures up the Pentecost celebration of Acts 2, where those anointed begin to prophesy.  The preacher of this text will have much good news to share and celebrate.

(The following questions are not meant to be exhaustive, but are best used alongside other fine sets of questions with other concerns.  These questions are part of a method that seeks to explore the function of the Word in the text, a central concern of Law and Gospel preachers.  For more on this method and on Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  The Word functions here as both Law and Gospel.  In the early verses, the failure of the people and Moses to trust God is front and center.  This is the Law, for it declares our utter need for a Savior.  God's response to the whining of the people as well as Moses is pure Gospel, for God's grace is abundant.  In verses omitted we learn that the people are given what they crave - meat - but in our text we learn that something much more important is shared in abundance:  God's spirit.  What a gracious God we have!

2.  With whom are you identifying in the text?  It is always important to identify with those to whom the Word is spoken, and in this text that could be any number of people.  We could choose to identify with the people of Israel who doubt God's provision.  We could identify with Moses, a burned out leader.  We could identify with the elders upon whom God's spirit rests, or even Eldad and Medad, who receive the spirit in absentia.

3.  What if any, call to obedience is there in this text?  The only place where we are invited to live in a certain way in response to God's grace is at the very end of the story, where Moses invites us to play no favorites when it come to accepting those to whom God gives the spirit.  It is not an imperative, but an implied one akin to Jesus statement in the gospel lesson for this Sunday, "Whoever is not against us, is for us."

4.  What Law/Gospel couplet is suggested by this text?  Not the vocabulary, but the situation in the text, gives us a few ideas:  hungry/filled; burned out/refreshed; burdened/given help.

5.  Exegetical work:  The intensive form of the Hebrew verb is used twice in this passage, highlighting the state of the speakers.  First, in verse 4 we are told that the rabble "had a strong craving" for meat.  This is correct, but it belies the emotion behind it. The verb following, which is translated "weeping," gives more a notion of how intense their whining was.  In verse 15 it is the emotions of Moses that are revealed through the intensive form.  The translation of Moses' words is "put me to death at once," but it might better be translated as "slay me, I beg you, completely".  Again the emotion is better conveyed in the Hebrew.  It is telling that in describing the whining of the rabble and of Moses the intensive form is used.  Another interesting note is that in verse 25 where it is reported that the spirit rested upon the elders, the lexicon informs us that the prophesy that resulted suggests the elders are found in an ecstatic state. (The New Brown-Driver-Briggs-Gesenius Hebrew-English Lexicon, p. 612).  This strongly suggests the Pentecost moment in Acts 2.

6.  Consider the insights of the pioneers of the New Homiletic?  Henry Mitchell regularly exhorted us to celebrate all we can in our preaching and what better time than to do it here.  God's grace is abundant, so much so, that the Spirit cannot be contained even by those who received it.  Even those who are absent the "official" giving of the Spirit receive it.  Let's celebrate!

Blessings on you proclamation!

P.S.  The wild goose is the ancient Celtic symbol of the Holy Spirit.

Wisdom from Above and Elsewhere

 

The Second Reading for the 17th Sunday after Pentecost in the Year of Mark is James 3:13-4:3, 7-8a, where we see the writer return to the subject of wisdom.  What is godly wisdom?  That is the writer's question.  Clearly known is what godly wisdom is not.  The final admonitions are where the preacher will be drawn:  submit to God; resist the devil; draw near to God and God will draw near to you.  This summary might be a fine outline for a fine sermon.

(The following questions are not meant to be exhaustive but are best used in conjunction with other fine sets of questions which explore other concerns.  These questions have been formulated to answer the question of how the Word is functioning in the text, a central concern of Law and Gospel preachers.  For more on this method and on Law and Gospel preaching, 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 little doubt that the primary function of the Word in this text is Law.  The strife and jealousy that apparently exists in this community is lifted up, as well as the ungodly desires that members hold in their hearts.  All of this creates disorder and every evil.  Submit yourselves to God, cries the writer.  Stop behaving as children of the devil!

2.  How is the Word not functioning in the text?  Is the Gospel present at all in this text?  Perhaps the only hint of it is in the last phrase:  Draw near to God and God will draw near to you.  This last line suggests that God's mercy is indeed everlasting.

3. With whom are you identifying in the text?  As members of Christian community ourselves, we are those being addressed here.  We are those who know strife within ourselves and amongst the body of Christ.  We are being addressed here.

4.  What, if any, call to obedience is there in this text?  This entire text could be considered a call to obedience if one discounted the tone.  A call to obedience is the Word inviting us to live in a certain way in response to God's work in Christ. This text is certainly that.

5.  What Law/Gospel couplet is suggested by this text?  Without any Gospel present in this text, we must imagine pairs to go with the Law vocabulary we are given.  Some suggestions:  false wisdom/wisdom from above;  wickedness/righteousness; cravings/fullness.

6.  Exegetical work: Bede the Venerable, the 7th century monk, whose wisdom has been sited down through the ages, has this to say about the wisdom of James:  "For someone who lives in a humble and wise way will give more evidence of his standing before God than any number of words could ever do."  And again:  "Draw near to God in humility, by walking in his footsteps, and he will draw near to you in his mercy, setting you free from anxiety."  (Ancient Christian Commentary on Scripture, NT, vol. XI, pp. 42, 49).  Reformation giant, John Calvin, also weighs in on this text:  "They, then, are alone wise in the sight of God who connect this meekness with an honest conduct of life; for they who are severe an inexorable, though they may excel others in many virtues, do not yet follow the right way of wisdom."  (Reformation Commentary on Scripture, NT., vol. XIII, pp. 243-44).  Finally, modern scholar, Pheme Perkins, unpacks the critical notion of submitting to God, reminding one of the Gospel call to be willing to lose one's life in order to save it.  She speaks to the context into which James is writing:  "The earlier discussion of rich and poor indicated that Christians continued to act out the prejudices of their society.  They have not traded in worldly views of power and importance for God's viewpoint.  The Christian community should not provide another forum for human jealousy and ambition to work themselves out." (Interpretation series, First and Second Peter, James, and Jude, p. 121).

7.  How does the Crossings Community model work with this text?  Carolyn Schneider, in her 2014 analysis, provides a simple way of speaking Law and Gospel into this text.  She breaks this text up into phrases from the text;  The Wisdom that does not come from God and The Wisdom (Jesus) that does come from God.  Go to crossings.org/text-study for the whole analysis.

Blessings on your proclamtion!

An Apt Exhortation for Any Age

 

Readings from the book of James continue on the 15th Sunday after Pentecost, in the Year of Mark, with James 2:1-10 being appointed for this day.  As is typical with James, there is exhortation, but in this case, not a little bit of Law.  The preacher  will have to search elsewhere for a word of Gospel when preaching this text.

(The following questions are best used in conjunction with other fine sets of questions which open up a text to preachers.  These questions are designed to uncover the function of the Word in the text, a key concern of Law and Gospel preachers.  For more on this method and on Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  This text is split up quite neatly into two distinct functions:  the first 7 verses are a call to obedience, while the last 3 verses are a word of Law.  The opening call to obedience is obscured in the preferred NRSV translation by failing to keep the original imperative voice in the text.  Better is the alternative translation offered in the margins of the NRSV:  "Hold the faith of our glorious Lord Jesus Christ without acts of favoritism."  Most other translations retain the imperative voice.  In any case, this is a call to obedience, exhorting believers to love all equally.  The last three verses point out our precarious state, vis a vis the Law, noting that failing in even one point of the Law makes one guilty of the whole Law.

2.  How is the Word not functioning in the text?  There is no word of Gospel here, no word which proclaims what God has done in Christ.  One could infer that God is not a God of partiality, but that is not stated here.  The only hint of that is in verse 5b, where we read of God's high regard for the poor.

3.  With whom are you identifying in the text?  We are those under judgement here.  We are those who consistently fail to treat people without favoritism, consistently doing the very things that are forbidden here.   We stand guilty as charged.

4.  What Law/Gospel couplet is suggested by this text?  We can imagine a number of couplets, just based on what is the opposite of what is illustrated here:  under judgement/under mercy; treated dishonorably/honored; poor/rich; ignored/welcomed.

5.  Exegetical work:  The word translated as "partiality" is rare in the NT.  It is a composite of two words - face/appearance and receiving/regarding (prosopolemphia).   One can see in this word, prosopo, the word for face, and a form of lambano, the common  verb for receiving.  To show partiality, then, means to receive a person according to their appearance only.  The only other places this word occurs are in Rom. 2:11, Eph. 6:9, and Col. 3:25, where we are assured that "God shows no partiality."  In the OT, we have this same claim in Dt. 10:17 and II Chr. 19:1.  It is interesting that in the disputes with the Pharisees, Jesus was flattered as one who did "not regard people with partiality," (Mk. 12:14, Mt. 22:16, Lk. 20:21), but taught "the way of God with truth."  Even though this is empty flattery, it is true:  Jesus does not receive people according to their appearance.  In one final NT passage, Jesus exhorts his followers to "not judge by appearances." (Jn. 7:24)  John Donne, the 17th century poet and preacher, writes why this is so important:  "And this is truly, most literally, the purpose of the apostle here, that you undervalue no one for their outward appearance; that you overvalue no one for their goodly apparel, or gold rings...But it is a precept of accessibleness, and of affability; affability that is, a civility of the city of God and a courtship of the court of heaven, to receive other people, the images of God, with the same easiness that God receives you." (Reformation Commentary on Scripture, NT, vo. XIII, p. 228.)  Pheme Perkins, in her commentary, speaks of the language of early Christians, and how this bears on this subject:  "Early Christians went beyond the language of benefaction and friendship to speak of one another as 'brothers' and 'sisters'.  The family was the only sphere in which benefits did not come with a corresponding obligation attached."  (Interpretation series, First and Second Peter, James, and Jude, p. 109).

Blessings on your proclamation!

A Bit of Gospel from James?

 James 1:17-27, the Second Reading appointed for the 14th Sunday after Pentecost in the Year of Mark, is part of that book Luther called "the book of straw."  Luther's view of the book of James was so low he reportedly recommended deleting it from the accepted Scriptural canon of his day.  This is understandable given the proverb-like character of much of the book.  Having said that, in this passage, there is a bit of Gospel; it will be the preacher's task to proclaim this good news along with the exhortations that follow.

(The following questions are not meant to be exhaustive, but are best used in conjunction with other fine sets of questions that have other concerns.  These questions attempt to get at the function of the Word in the text, a central concern of Law and Gospel preachers.  For more on this method and on Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  In the opening verse, "the Father of lights" is the central actor, the source of "every generous act of giving" and "every perfect gift."  "In fulfillment of [God's] own purpose, [God] gave us birth by the word of truth."  Other translations of this verse make clear the good news nature of this announcement:  "It was a happy day for him when he gave us our new lives;" (Living Bible), "Of his set purpose, by declaring the truth, he gave us birth." (New English Bible).  This is the Word functioning as gospel.

2.  How is the Word not functioning in the text?   The Word functioning as law, that is to say, exposing our need for Christ, is not front-and-center in this text.  Perhaps the closest we get to Law is at the end of the passage when James declares what worthless religion looks like.  Even this passage is done in the context of exhortation.

3.  With whom are you identifying in the text?  We are those to whom this letter is written.  We are the ones being exhorted and those receiving the good news.

4.  What, if any, call to obedience is there in this text?  As is typical of James, calls to obedience are common in this text.  The call to obedience is the Word functioning to invite us to live our lives in a certain way in response to God's "implanted word."  In this passage the call is to "be quick to listen, slow to speak, slow to anger," to rid ourselves  of "all sordidness and rank growth of wickedness,"  to "be doers of the word, and not merely hearers," and finally "to care for orphans and widows in their distress." All these are calls to obedience.

5.  What Law/Gospel couplet is suggested by this text?  Looking to the opening gospel verses we might imagine several couplets:  in poverty/generously provided for; dead/alive; non-existent/birthed.

6.  Exegetical work:  Both Augustine and Luther were clear in highlighting the gospel announcement in this passage.  Augustine, in his letters said, "Man's merit is a free gift, and no one deserves to receive anything from the Father of lights, from whom every good gift comes down, except by receiving what he does not deserve."  (Ancient Christian Commentary on Scripture, NT, vol. XI, p. 15).  Luther, in his commentary on Romans, went further:  "Therefore we must always pray and work so that grace and the Spirit may increase but the body of sin decrease and be destroyed and our old nature become weak.  For God has not yet justified us, that is, He has not made us perfectly righteous or declared our righteousness perfect, but He has made a beginning in order that He might make us perfect. Hence we read in James 1:18:  "That we should be a kind of first fruits of His creatures." (Luther's Works, vol. 25, "Lectures on Romans", p. 245).  Pheme Perkins, in her contemporary commentary, begins by reminding us of God's gift of the "implanted word" and then goes on to explain James' strategy:  "Lest the previous reference to the 'implanted word' (v. 21) suggest that Christianity dispenses believers from the practice of virtue, James warns that they must practice what they hear."  (Interpretation Series, First and Second Peter, James, and Jude, p. 105).  She goes on to say that other commentators observe that "James involves all parts of the body in the schema of perfection... By working together references to all parts of the body, James presents a picture of "the implanted Word" governing all our activities.  (Ibid., p. 106).

7.  How does the Crossings Community model work with this text?  Jerry Bruce, in an appealing and inventive analysis, brings to light the "worthless" religion that James talks about, introducing us to Ernie and Emma Ernest, both lost in their own self-righteousness.  Through the master "caterer" they are fed and nourished unto eternal life.  Go to crossings.org/text-study for the whole analysis, archived under its reference.

Blessings on your proclamation!

A Call to Faith

 Joshua 24:1-2a, 14-18, the First Reading appointed for the 13th Sunday after Pentecost in the Year of Mark, is a piece of Joshua's final discourse.  Immediately after this speech, the death of Joshua is recorded, and the history of Israel turns to the era of the judges.  In this portion of the speech, Joshua exhorts the people to remain faithful to God, indeed to serve God faithfully and completely all their days.  It will be the preacher's task to issue this exhortation.

(The following questions are not meant to be exhaustive, but are designed to answer questions regarding the function of the Word in the text.  This is a fundamental 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 and amazon.)

1.  How does the Word function in the text?  As stated above, the Word functions here as an exhortation, but an exhortation to what? To faith.  To worshipping the true God.  This is a call to faith, complete with a brief review of God's mighty acts (Gospel).

2.  How is the Word not functioning in the text?  This portion of Joshua's speech does not contain a word of Law, a word which lifts up the people's need for God's saving power.  That comes in verses not included here.  The people proclaim their faithfulness to God, and this text ends there.

3.  With whom are you identifying in the text?  We are those being addressed.  Whom shall we serve?  The God of mighty acts, our Deliverer from slavery (to sin), or the false gods that proclaim much and do little?

4.  What, if any, call to obedience is there in this text?   The call to obedience is not the same as the call to faith.  A call to obedience is the Word functioning to exhort us to live in a certain way in response to God's saving works.  A good example of a call to obedience is the Second Reading appointed for this Sunday:  Ephesians 6:10-20.

5.  What Law/Gospel couplet is suggested by this text?  The couplets are clear:  non-faith/faith; false gods/True God.

6.  Exegetical work:  The setting for this discourse is noteworthy.  Joshua summons the leaders, whether they be sacred or secular.  Those leaders present themselves before God.  The implication is that they stand at the ready to serve God.  Then Joshua addresses the people, not the leaders, as though he wants the leaders to overhear his words, and see the people's response.  We have no report of the leaders speaking; it is the people who are addressed and the people who respond.  Later in the story, Joshua makes a covenant with the people, again exhorting them to do all that they say they will do.  He seems to lay a choice before them, but is it really?  The Reformers are quick to point out that it is not a choice in the common sense of the word.  An example is John Calvin's analysis:  "For the real object of Joshua was, as we shall see, to renew and confirm the covenant that has already been made with God. Not without cause, therefore, does he give them freedom of choice, that they may not afterward pretend to have been under compulsion, when they bound themselves by their own consent." (Reformation Commentary on Scripture, OT, vol. IV, p. 195).  

7.  Consider the insights of the pioneers of the New Homiletic?  David Buttrick was the one who always reminded us of the capacity of the listener to attend to a sermon.  He advised to be aware how many moves are made in the plot of the sermon. Too many and we lose our listeners.

Blessings on your proclamation!

Mary's Song of Praise

 

The song of Mary in Luke 1:46-55 is appropriately chosen as the gospel reading for the Feast of Mary, Mother of our Lord, a festival celebrated every year on August 15.  Because it rarely falls on a Sunday, and perhaps because to some it suggests praise of the mother of Christ that may be problematic for Protestant congregations, it is often overlooked as a text for preaching.  As such, however, it is a rich text for preaching, giving the preacher a grand occasion to lift up the mighty acts of God.

(The following questions are part of a method that seeks to lift up the function of the Word in the text, a fundamental concern of Law and Gospel preachers.  These questions are not meant to be exhaustive, but are best used with other helpful 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?  The Lutheran Study Bible entitles this passage "Mary's Song of Praise," and so it is.  It is pure praise.  God is the subject of nearly every sentence and God is doing great things.  This is all good news.  The Word is clearly functioning as Gospel, for the work of Christ can be seen again and again in these phrases.

2.  How is the Word not functioning in the text?  There is a sense here that the Law is not present.  That is true except for those who might suspect they fall into the role of "the proud, the powerful, or the rich."  Of course, the fact is that not many of us could deny that we are sometimes proud; certainly some of us have power, and even the rich are amongst Christ's followers, so yes, there is a sense of the Law here, yet it must be said that this is not at all the primary function of the Word in this text.

3.  With whom are you identifying in the text?  Our mantra is always to identify with those to whom the Word is addressed, but here the Word is addressed to all listeners, none in particular.  For that reason, we may have to choose if it is the lowly or the proud, the hungry or the filled, the poor or the rich, that we most closely identify with.

4.  What, if any, call to obedience is there in this text?  The call to obedience comes to us in this text only through the example of Mary.  She is faithful, humble, and filled with joy.  She is not calling us to this in her words, although she is certainly a model for us.

5.  What Law/Gospel couplet is suggested by this text?  There are, of course, some couplets obviously present in the text:  brought down/lifted up; hungry/filled; empty/rich.  Perhaps an overarching couplet could be:  lowly/looked upon with favor.

6.  Exegetical work:  When one translates the text it is immediately noticeable that most of the action attributable to God is in the past tense (aorist).  The aorist tense is, of course, not best understood as an  action in the past, but in a punctiliar sense, that is, as something done once and completed for all time.  Fred Craddock, in his commentary, speaks about the timeless quality of this construction:  "...it is most striking that the lines that clearly refer to God's establishing justice and mercy in the future, in the end time (eschaton), contain past tense verbs, not future verbs.  Why?  This particular use of the past tense (aorist) of the Greek language here expresses what is timelessly true; past, present, and future without differentiation."  (Interpretation series, Luke, p. 30).  Craddock goes on:  So sure is the singer that God will do what is promised that it is proclaimed as accomplished fact." (Ibid.).  Levine and Witherington concur:  "Mary is also prophesying:  the verbs in the hymn are aorist or past tense:  in Mary's imagination, God has already performed these social reversals.  For Mary, the victory is already won." (New Cambridge series, The Gospel of Luke, p. 42).  Luther, in his sermon on the Magnificat, seems to agree, when he comments on verse 51:  "...I rendered this verse, 'He shows strength,' and here, 'He has shown strength.'  I have done this in order that we may the better understand these words, which are not bound to any one time, but are intended to set forth in general the works of God that He always has done, always does, and always will do.  Hence the following would be a fair translation: 'God is a Lord whose works are of such a nature that he mightily scatters the proud and is merciful to those who fear Him.'" (Luther's Works, "The Sermon on the Mount and the Magnificat", vol. 21, pg. 339).  

7.  How does the Crossings Community model work with this text?  Kris Wright, in an interesting analysis, lifts up the three models of sin in the text:  the proud, the powerful, and the rich, and sets them as examples of lostness.  The 'sweet swap', as Ed Schroeder used to say, comes when we are called blessed, when Christ is lifted up, and when mercy reigns.  See this interesting 2014 analysis at crossings.org/text-study, archived under its reference.

Blessings on your proclamation!

Daily Bread in Abundance

 Exodus 16:2-4, 9-15, the First Reading appointed for the 10th Week after Pentecost in the Year of Mark, is a wonderful story of human sin and God's grace.  It is a story retold elsewhere in the Pentateuch, but told here in such a way that God's generosity, patience, and mercy are highlighted.  It will be the preacher's privilege to proclaim this.

(The following questions have been developed to unearth the function of the Word in the text, a central concern of Law and Gospel preachers.  These questions are not meant to be exhaustive but are best used in conjunction with other exegetical methods which have other concerns.  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 or amazon.)

1.  How does the Word function in the text?  This text has a clear demarcation of Law and Gospel between the two sections.  In section one (vs. 2-4), the Law is illustrated clearly; that is to say, the the Word is functioning to expose our need of a Savior.  There is grumbling, whining, and profound unbelief.  The second section is the opposite: it is purely Gospel, proclaiming God's amazing grace.  God promises to "rain down bread from heaven", God hears the cries of the people, God's glory appears in a cloud - a clear sign of God's presence, and finally God delivers meat and bread.

2.  With whom are you identifying in the text?  We are clearly the Israelites, prone to complaint, impatience, and even unbelief, especially in the face of any suffering or need.  We are also those who receive God's gifts so abundantly, despite our unbelief.

3.  What, if any, call to obedience is there in this text?  A call to obedience is not present in this part of the story.  That will come later, when the Israelites are asked to trust God and gather enough manna for two days on Friday, so as to not gather on the Sabbath.  The call in this text is the call to faith.

4.  What Law/Gospel couplet is suggested by this text?  We might imagine any number of couplets using the details of this story:  lack/abundance; fear/faith; Egypt's bondage/freedom in God's provision.

5.  Exegetical work:  It is interesting to note the construction of the verb which is central to the Israelites' complaint.  They say, "...you have brought us out into this wilderness to kill this whole assembly with hunger." (vs. 3b).  The verb has a causal construction which means it could be literally translated as "you caused us to go out into this wilderness," (i.e.  We wouldn't have gone had you not forced us!)  It is really astonishing how, after only six weeks of freedom, the Israelites are interpreting their release from bondage as a forced march to their death.  Given this profound amnesia and unbelief, what is more remarkable still is that God pays no attention to their whining, but like a dutiful and loving parent, provides for them what they need to be sustained.  Terence Fretheim, in his commentary, notes this connection between food and faith: "The people have expressed doubt to Moses/Aaron that they have had the people's best interests at heart in bringing them out from Egypt.  God has disappeared as a subject of the deliverance; the people have reverted to the pre-exodus stance of 14:10-12. ["Were there not enough graves in Egypt?!]  The food crisis has led to a faith crisis."  (Interpretation series, Exodus, p. 182-183.)  It is no doubt fair to say that any lack of 'daily bread' that we experience can easily turn into a crisis of faith.

6.  How does the Crossings Community model work with this text?  There is perhaps no more straightforward example of the Crossings model than Peter Keyel's analysis of this text.  He begins with the voices of complaint, and ends with the voices of witness, coming full circle through the depths of unbelief, to the encounter with the life-giving God, to faith.  See crossings.org/text-study to see the details.

Blessings on your proclamation!

Thus Says the Lord God!

 

Ezekiel isn't a prophet we hear from very often in worship, but on this 6th Sunday After Pentecost, in the Year of Mark, a piece of Ezekiel's earliest vision is our First Reading.  It is found in 2:1-5.  Preceding this text is the description of an awesome throne room with "something that seemed like a human form" seated on the throne. (1:26).  In the presence of this glorious one, Ezekiel falls on his face, and the words we have are the first instructions given to the prophet.  It will be the preacher's task to bring these instructions to bear upon the listeners as well.

(The following questions have been developed to ferret out the function of the Word in the text, a central concern of Law and Gospel preachers.  These questions are not meant to be exhaustive, but are best used with other fine sets of questions available to exegetes.  For more on this method and on Law and Gospel preaching, 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 as a summons to the prophet, but there is more here.  Clearly the summons to preach to a rebellious people functions as Law, revealing the need for the Israelites to repent.

2.  How is the Word not functioning in the text?  There is no word of Gospel here.  One could perhaps find Gospel in the fact that God is yet sending a prophet to these rebels, so perhaps God's forbearance is in evidence here, but that would be the only good news present.

3.  With whom are you identifying in the text?  The Word is addressed to a rebellious people. "Thus says the Lord God" comes to the people, and so I must identify with these rebels.

4.  What, if any, call to obedience is there in this text?  The summons to the prophet is definitely a call to obedience.  The call to repentance, implied by the text, is not.  This is a call to faith.

5.  What Law/Gospel couplet is suggested by this text?  The most obvious couplet is from the text itself:  refusing to hear/hearing God's Word.

6.  Exegetical work:  A few verses later in this chapter, the voice from the throne room gives Ezekiel the words he will speak in a scroll.  On this scroll are words of "lamentation and mourning and woe." (2:10) This is an important detail.  It indicates that God takes no pleasure in afflicting God's people.  This is a hard word.  It must be spoken, but it is spoken in love.  John Taylor, in his commentary, parses the description of Ezekiel's hearers:  "The people are further described as impudent and stubborn (4, RSV; lit. 'hard of face and firm of heart').  The first phrase suggests the shameless attitude of the [one] who will not lower his [or her] gaze, but prefers to brazen it out; the second describes the stubborn, unyielding will that refuses point-blank to give way even when found guilty."  (Tyndale OT Commentaries, Ezekiel, p. 61-62).  St. Jerome, in his writing, says that "it is a mark of great mercy that God sends [Ezekiel] to such as these and that [God] does not despair of their salvation."  (Ancient Christian Commentary on Scripture, OT, vol. XIII, p. 17).  

7.  Consider the insights of the pioneers of the New Homiletic?  Eugene Lowry often said that the task of the sermon was to move listeners from disequilibrium to equilibrium.  It will be an important task to find that equilibrium in this unsettling text.  

Blessings on your proclamation!

Open Wide Your Heart

 

II Corinthians 6:1-13 is the end of the Apostle Paul's defense of his ministry, which began back in chapter 2.  Now Paul is listing what he has in mind when he says that "as servants of God we have commended ourselves in every way."  Indeed, every way is listed! This text requires some finesse from the preacher because it can be conceived of as a text of self-commendation.  That, clearly, would not be an option for a preaching strategy!  Rather, when we hear Paul's pleading, we hear it as a call to obedience from our Lord.

(The following questions are not meant to be exhaustive, but are best used with other fine sets of questions available to exegetes. These questions facilitate discovery of the function of the Word in a text, a central concern of Law and Gospel preachers.  For more on this method and on Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com and amazon.)

1.  How does the Word function in the text?  The opening verse and the closing verse show us clearly how the Word functions here:  as a call to obedience.  In verse 1, Paul says, in effect, "Do not be recipients of God's grace in vain."  In verse 13, he says, "Open wide your hearts [to us, as we have to you]."  Paul is lifting up his own life, to be sure, but only to say, "Be as Christ."

2.  How is the Word not functioning in the text?  A word of Gospel, where the Word proclaims what God has done in Christ, immediately precedes this text:  "For our sake [God] made him to be sin who knew no sin, so that in him we might become the righteousness of God." (5:21).  A word of Law, where the Word functions to lift up our need for Christ is also not present here, except in the idea that we can receive the grace of God in vain.  Even that is far from a call to repentance.

3.  With whom are you identifying in the text?  We are clearly those whom Paul is addressing.  Our hearts are not open wide.  Our propensity to neglect the day of deliverance is ongoing.  Our need to live out the grace given to us in Christ is ever before us.

4.  What Law/Gospel couplet is suggested by this text?  We can employ some of the vocabulary in this text to create couplets:  closed/open; restricted/free; vain reception of God's grace/fruitful faith.

5.  Exegetical work:  Ernest Best, in his commentary, notes the presence of four specific sections in Paul's strategy of self-defense:  1) (vs. 4b-5)  "through great endurance"; 2) (vs.6-7a)  "inward motivations"; 3)  (vs. 7b-8a)  "weapons"; and 4) (vs. 8b-10)  "contrasts". (Interpretation series, Second Corinthians, p. 60-63).  Best also notes that this list fills out Paul's definition of being a good ambassador for Christ (5:20).  Paul is concerned that the Corinthians understand that he has rigorously eliminated any stumbling blocks to their faith.  "The whole intent of the passage is to demonstrate that any supposed obstacles are unreal.  The good ambassador smooths away obstacles.  If they are  still there, then Paul has failed in his ministry of reconciliation and has not brought his coverts to God." (Ibid., p. 60).  Fourth century bishop, John Chrysostom, in preaching on this text highlighted the love Paul has for the Corinthians:  "[Paul] holds nothing back and suppresses nothing.  Nothing is wider than Paul's heart, which loved all the believers with all the passion which one might have toward the object of one's affection."  (Ancient Christian Commentary on Scripture, NT, Vol. VII, p. 260).

6.  Consider the insights of the pioneers of the New Homiletic?  As usual, this non-narrative text will offer challenges to the preacher.  Fred Craddock would ask, "What is the experience of the text?"  The preacher seeks to capture that.

Blessings on your proclamation!

Resurrection and Renewal

 

The Second Reading for the Second Sunday after Pentecost in the Year of Mark is II Corinthians 4:13-5:1.  This text comes amidst St. Paul's eloquent argument that the gospel is contained in "clay jars", (i.e. fragile, breakable, ordinary vessels).  Yet, he argues that finally this is irrelevant because "we walk by faith, not by sight." (5:7).  So this text is the bridge from fragility to faith.  It is a gospel text, one which the preacher is privileged to proclaim.

(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 are meant to highlight the way the Word functions in the text, a central concern of Law and Gospel preachers.  For more on this method and on Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  The Word here is pure witness:  "So we do not lose heart" (4:16a).  The writer is acknowledging his mortal nature with all of its weaknesses, but looks to "what cannot be seen" and rejoices.  As such, the Word functions first as Law, reminding us of our "outer nature" which is "wasting away", but then as Gospel, proclaiming the promise that God has prepared for us "a house not made with hands, eternal in the heavens."(5:1c).

2.  With whom are you identifying in the text?  Even though we may not be enduring the kind of persecution that Paul may be referring to here, each of us experiences the steady drum beat of mortality - the outer self wasting away.  We are also people of faith, looking to the promises of eternal life, whatever that may be.  So we can identify with those to whom Paul is writing.

3.  What, if any, call to obedience is there in this text?  The call to obedience, the Word functioning to invite us to live in a certain way in response to God's work, is not present in this text.  The implicit command:  "Don't lose heart" is not a call to obedience, but a call to faith.

4.  What Law/Gospel couplet is suggested by this text?  The couplets are easy to spot here, and they may be expanded upon.  Here are a few:  wasting away/being renewed day by day; momentary affliction/eternal glory; things seen/things unseen.

5.  Exegetical work:  In this text, Paul uses a rather rare term, anakainos, which means 'renewal'.  In Kittel's discussion of this term, he points out that the root word, kainos, is distinct from the common word for newness, veos, because veos means merely "what was not there before."  Kainos, on the other hand, "is what is new in nature, different from the usual, impressive, better than the old, superior in value or attraction."  (Theological Dictionary of the NT, vol. III, p. 447).  Renewal, in this text, then means something more than "what was not there before."  It follows then, that what Paul is saying here is that our "inner nature" is being made into something completely new.  This is resurrection and rebirth, not revival or restoration.  Kittel goes on:   [Theologically], "Kainos is the epitome of the wholly different and miraculous thing which is brought by the time of salvation." (Ibid., p. 449)  Ernest Best, in his commentary, argues that "'our outer nature' is the life we live among other people in which we may be persecuted or suffer in other ways (see 4:8-11).'Our inner nature' is the new life that comes into being with our relationship to Christ when we become new beings (5:17).  Our inner nature is not yet perfect or complete; it will be hereafter; meanwhile it is being renewed and is growing every day." (Interpretation series, Second Corinthians, p. 45).  Augustine would seem to agree with Best, noting that this renewal begins at baptism:  "The renewal of humankind, begun in the sacred bath of baptism, proceeds gradually and is accomplished more quickly in some individuals and more slowly in others." (Ancient Christian Commentary on Scripture, NT, vol. VII, p. 236).  In essence, what Paul seems to be saying is that our renewal begins in our life with Christ.

6.  Consider the insights of the pioneers of the New Homiletic?  Charles Rice wanted preachers to continually strive to help listeners recognize their own story in a text. This non-narrative text will present a challenge in this regard, all the more reason to pay attention to the needs of the listener here.

Blessings on your proclamation!

Imitating the Incarnation

 

I John 4:7-21, the Second Reading appointed for the 5th Sunday of Easter in the Year of Mark, continues our reading through John's First Epistle in this Easter season.  As has been present in previous sections, the call to love one another, is once again, front and center.  There are, however, in this text, several important differences from what has been said previously.  Knowing God, it turns out, is all wrapped up in loving God and neighbor.  This text challenges any view of faith which claims that we can know God apart from loving God and neighbor. This message will be the challenge for the preacher.

(The following questions have been developed to explore the function of the Word, a central concern of Law and Gospel preachers.  These questions are best used in conjunction with other fine sets of questions available to exegetes.  For more on this 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 are certainly explicit statements of Gospel in this text: "God's love was revealed among us in this way:  God sent his only Son into the world..." (vs.9)  Yet the tone of this text does not seem to be proclamation of God's love, but rather a reminder "that those who love God must love their brothers and sisters also." (vs.21).  Also there is an explicit word of Law here: "Those who say, 'I love God,' and hate their brothers and sisters, are liars..." (vs. 20).  This is the Word functioning as Law, for it casts light on our tendency to claim a cerebral 'faith', while ignoring "the weightier matters of the Law." The tone is accusatory.

2.  How is the Word not functioning in the text?  As noted above, though statements of Gospel are present, the tone is not comforting.  Rather, these descriptions of God's love are used as launching pads for reminding us of our responsibilities, and casting light on our hypocrisy.  In this way, this text lacks a Gospel function, even though the Gospel claims are made.

3.  With whom are you identifying in the text?  We readers are the ones brought up short, shown our sins and failings, by these words.  We are those who, though knowing of God's love, do not love others.  We are those whom have known God's love, yet cannot seem to extend that to others.  We are those who lack the perfect love that casts out fear, for we see fear ever-present in our lives.  In short, we are the ones called to repentance by this text.

4.  What, if any, call to obedience is there in this text?  In some ways this whole passage is a classic call to obedience.  Indeed verse 11 is a classic model of a call to obedience:  "Beloved, since God loved us so much, we also ought to love one another." Yet, because the statements explaining God's love seem to function as a call to repentance, they do not lead us in the usual manner, inviting us to joyfully respond to God's work by living in a certain way.  It is almost as if the writer is saying, "After all that God has done for you, the least you can do is to love one another."

5.  What Law/Gospel couplet is suggested by this text?  There are a number of couplets right in the text that could serve us well:  hate/love; fear/boldness; sins/atonement for sins.

6.  Exegetical work:  It is noteworthy that the conditional phrase in vs. 12 is a condition of uncertainty:  "No one has ever seen God; if we love one another [and we might or might not], God lives in us, and his love is perfected in us."  Because of this condition of uncertainty, another way to translate this verse might be:  "No one has ever seen God; whenever we love one another, God lives in us and his love is perfected in us."  This way of understanding this phrase seems to be faithful to the tone of this text, and yet more hopeful.  Commenting on this verse and the verse that precedes it, George Parsenios writes this:  "Since verses 9-10 define God's love in the incarnation and crucifixion, events wherein Jesus embodied God's love on earth, so also the followers of Christ continue to embody this love if they are bound to one another by love.  If in their lives in the flesh the believers also embody God's love on earth, then their union and love represent an imitation of the incarnation..." (Paideia Commentaries on the NT, First, Second, and Third John, p. 115).  I like this phrase - an imitation of the incarnation.

7.  How does the Crossings Community model work with this text?  Steven Kuhl sees in this text the complete story of salvation:  Christ's atoning act (vs. 10), our willful hatred of the neighbor which shows our hearts for what they are (vs. 20), and God's call to love (vs. 21).  This analysis is a fine way of getting a handle on this whole text.  See all of it archived under its reference at crossings.org/text-study.

Blessings on your proclamation!