Faith Exhorted and Celebrated

 Romans 4:13-25 is one of the grand texts about faith in the Bible.  It is the Second Reading appointed for the 2nd Sunday in Lent in the Year of Mark and it is paired with the story in Genesis 17 of Abram's reception of God's promise to be the father of many nations.  This is an excellent opportunity to talk about faith, and to announce the promise of God to the people - the very same promise that Abram received, to be blessed to be a blessing.

(The following questions have been formulated to answer some fundamental questions for Law and Gospel preachers around the function of the Word in the text.  They are best used in conjunction with other fine sets of questions which address different concerns. For more on this method, 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 primarily functioning as Gospel since it centers itself on the promises of God and the faith that receives them.  There is, however, an underlying function of Law since the implication is that we like to insist that the promise comes to "the adherents of the law" (i.e. those who deserve God's favor), basking as we do in our own self-righteousness. Paul announces to us that the end of such thinking is wrath. (vs.15).

2.  With whom are you identifying in the text?  We are those being exhorted to faith in this text.  Abraham is our forebearer in the faith, the one who shows us the joy of living by faith.

3.  What, if any, call to obedience is there in this text?  The call here is the call to faith, not the call to obedience.  They are not one and the same. The call to obedience is the Word functioning to invite us into living in a certain way in response to God's grace.

4.  What Law/Gospel couplet is suggested by this text?  There is ample language in this passage to compose couplets.  Here are a few ideas:  wrath/mercy; dead/alive; despair/hope; unbelief/faith.

5.  Exegetical work:  Ambrosiaster, 4th century scholar, succinctly summarizes what's at stake in insisting that the adherents of the law are those who receive God's promise:  "The apostle shows that there is something wicked in hoping for an inheritance by the law." (Ancient Christian Commentary on Scripture, NT, vol. VI, p. 118).  He continues: "In order to show that no man can be justified before God by the law, nor can the promise be given through the law, Paul says that the law brings wrath. It was given in order to make transgressors guilty.  But faith is the gift of God's mercy, so that those who have been made guilty by the law may obtain forgiveness." (Ibid., p. 119).  Martin Luther, in his lectures, also writes about what is at stake if the promise came only to the adherents of the law:  "Therefore, if the promise were through the Law, since it works wrath, it would follow that the promise is not a promise, but rather a threat.  And thus the promise would be abolished and through this also faith." (Luther's Works, vol. 25, p. 279).  R.C. H. Lenski, in his classic commentary, notes the reason why the promise always depends on faith:  "The reason Paul did not write: 'not through law-righteousness' as the opposite of: 'through faith-righteousness' is due to the fact that no such thing as 'law-righteousness' exists; the only thing law produces is 'wrath' (v. 15) and not righteousness."  (Interpretation of St. Paul's Epistle to the Romans, p. 309).  The most thorough discussion of this text is in Ernst Kasemann's commentary.  Here is how he summarizes this whole text:  "The word 'promise' is the connecting link in vv. 13-25.  The argument is grouped around three statements.  In vv. 13-17a the idea that the promise is attached to the law is contested.  In vv. 17b-22 the promise is characterized by the fact that only faith in the resurrection of the dead corresponds to it.  The conclusion is drawn in vv. 23-25 that Abraham's faith is an anticipation of Christian faith."  (Commentary on Romans, p. 118).

6.  How does the Crossings Community model work with this text?  Jerome Bruce does a nice job of analyzing this text along the lines of how we view inheritance.  We somehow continue to insist that rightful heirs are those who have earned their inheritance.  In Christ we see a different way.  See the entire analysis archived under its reference at crossings.org/text-study.

Blessings on your proclamation!

A Lenten Text worthy of an Alleluia

 The Second Reading for the First Sunday in Lent in the Year of Mark is I Peter 3:18-22, a notoriously tricky text to preach.  The presence of "spirits in prison", Noah, baptism, a saving flood, and all the rest can leave a reader completely baffled.  When one begins to examine the text, however, it becomes apparent that there is lots of good news here, especially regarding the extent of God's grace in Christ.  It will be the preacher's job to proclaim this good news.

(The following questions are not meant to be exhaustive, but are best used with other fine sets of questions that are available to exegetes. These questions attempt to answer a fundamental concern of Law and Gospel preachers (i.e.  How does the Word function in the text?).  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 entirely good news. It functions as Gospel on many levels.  Christ suffered for sins... in order to bring you to God.  He made his proclamation even to the spirits imprisoned.  Baptism now saves you as an appeal to God.  Jesus sits at God's right hand, sovereign over all other deities and powers.

2.  How is the Word not functioning in the text?  There is no word of Law here.  Even the spirits who had been disobedient have the gospel preached to them.

3.  With whom are you identifying in the text?  We are those who are receiving this good news.  We are those for whom Christ suffered, whose baptism saves us, and who rejoice in the sovereignty of God.

4.  What, if any, call to obedience is there in this text? This text is solely a proclamation of Christ's work and majesty.  There is no call to the believer to be obedient here.

5.  What Law/Gospel couplet is suggested by this text?  Without any Law present in the text, we shall have to improvise to come up with couplets.  Here are a few ideas:  estranged from God/brought to God; imprisoned/free; dirty/clean; lost/saved.

6.  Exegetical work:  It's interesting how the earliest writers saw in this text  God's grace extended to those who lived before the time of Christ.  Here are some examples:  "Christ descended into hell in order to acquaint the patriarchs and prophets with his redeeming mission." (Tertullian, 2nd century).  "In hell Christ rebuked the wicked and consoled the good, so that some believed to their salvation and others disbelieved to their damnation." (Augustine, 4th century).  "When the gatekeepers of hell saw [Christ], they fled; the bronze gates were broken open, and the iron chains undone" (Cyril of Alexandria, 5th century).  (Ancient Christian Commentary on Scripture, NT, vol. XI, pp. 107-109).  Pheme Perkins, in her excellent commentary, notes that these verses pertaining to the spirits in prison come from the early church legend concerned with the period between Jesus' death on the cross and Easter.  She also notes the parallel with Ephesians 4:8-10, where such spirits are also spoken of.  Perkins also does a superb job in laying out the cosmic scale of this brief passage:  "As an introduction to the season of Lent, this passage echoes dramatic highlights in the story of salvation. The passion, resurrection, and exaltation of Christ demonstrate God's triumph over the powers of the universe.  The cosmic reach of that salvation extends back to the beginnings of humankind at the time of the flood." (Interpretation series, First and Second Peter, James, and Jude, pp. 64-66).

7.  Consider the insights of the pioneers of the New Homiletic?  It may seem counter intuitive, but why not follow the advice of Henry Mitchell, and make celebration evident in the sermon today, even on this first Sunday in Lent?  After all, this text gives us much to celebrate.

Blessings on your proclamation!

An Urgent Appeal

 II Corinthians 5:20b - 6:10 is the Second Reading appointed for Ash Wednesday.  It is an urgent appeal to be reconciled with God.  That is undoubtedly why it is regularly read on this day.  The fact remains, however, that reconciliation with God has already been achieved in Christ.  Verses prior to these in chapter 5 make this clear:  "All this is from God, who reconciled us to himself through Christ." (5:18a).  How then do we understand this appeal?  It will be the preacher's task to figure this out.

(The following questions are best used in conjunction with other fine sets of questions available to exegetes. These questions have been developed to get at a fundamental concern of Law and Gospel preachers, namely how the Word is functioning in the text?  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 appeal is to be reconciled and to not let God's initiative in Christ be done in vain.  This implies, therefore, a state of need for the listener.  In effect, what is being said is, "You are in danger of allowing all of God's grace shown in Christ to be done in vain." The Word, then, is functioning as Law - as a call to repentance.  The Word is also clearly functioning as Gospel, when Paul states explicitly, "For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God."

2.  With whom are you identifying in the text?  It is always important to identify with those being addressed by the Word, therefore we identify as those whom Paul exhorts to be reconciled to God.  This would mean taking the posture of those who could cause God's grace to be done in vain.

3.  What, if any, call to obedience is there in this text?  While Paul is giving many examples of his own life under the call to obedience (e.g. beatings, imprisonments, labor, etc.), there is no specific call to obedience here. This call is the call to repentance and faith.

4.  What Law/Gospel couplet is suggested by this text?  The text gives us some obvious alternatives:  separated from God/reconciled to God; full of sin/full of righteousness.

5.  Exegetical work:  The Lutheran Study Bible, in its notes, has a helpful commentary on the word translated 'reconciled'.  Note: "But is 'reconciliation' the best translation?  The re- at its beginning indicates restoration of an existing relationship.  The Greek word, katallassein, meant 'restoration' only occasionally.  More often, as is probably the case here, it refers to the initiation of friendship, a relationship between persons in which all things are shared in common. (p. 1902).  Ernest Best, in his commentary, sees this passage differently.  He sees this call not as a call to initiate a relationship with God, but the reminder to be continually renewing our relationship with God:  "Just as there is a continual need to be reconciled to God (see 5:20), so there is continual need to accept salvation day by day, 'now is the day of salvation.'  No group of Christians can think itself so firm in the faith that it does not need to go back again and again to examine itself lest it accept in vain the grace of God, the gracious way he has acted in Christ.  The same is true for the individual Christian." (Interpretation Series, Second Corinthians, p. 59).  It is also important to note that the Greek word for "reconciliation" and "reconciled" is almost exclusively reserved for this passage and Romans 5, where Paul summarizes the results of justification:  "For if while we were enemies, we were reconciled to God through the death of his Son, much more surely, having been reconciled, will we be saved by his life. But more than that, we even boast in God through our Lord Jesus Christ, through whom we have now received reconciliation." (Romans 5:10-11).  Again, it is clear that reconciliation with God remains in God's hands.

6.  Consider the insights of the pioneers of the New Homiletic?  Since this is not a narrative text it will be important to bring some real life experience into the sermon.  Stories, remembrances, and anecdotes will all be important to bring this sermon to life. As Fred Craddock frequently said, it is important to bring the experience of the text to the listener, not just the content.

Blessings on your proclamation!

A Glimpse of Glory

 

The Markan account of the Transfiguration of Christ, (Mark 9:2-9) has much in common with Matthew and Luke's account.  There are a few changes, such as the omission of the shining of Jesus' face, and the addition of the note that the disciples were "exceedingly afraid", but otherwise it is almost verbatim.  What is clear is that this is a glimpse of glory, and so the task of the preacher will be similar - to give the listeners "a glimpse of glory", not an easy task.

(The following questions are not meant to be exhaustive, but only serve to highlight how the Word is functioning, a central concern of Law and Gospel preachers.  This is a central concern since the way the Word functions in a text dictates, in large part, how the sermon must 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?  As a glimpse of glory, it is clear that this text is functioning primarily in a Gospel mode. That is to say, this is a story about what God is doing in Christ - "This is my Son!" - not a revelation of judgment.

2.  How is the Word not functioning in the text?  The glimpses of Law in this text are minor, if even noteworthy.  We have Peter's inappropriate remark, and the voice from the cloud instructing the disciples to listen, but there is little to suggest God's judgment here, and even less a call to repentance.

3.  With whom are you identifying in the text?  The ones to whom the Word from the cloud is directed are the disciples and so we identify with them.  The Word to us is clear:  Listen to Jesus!

4.  What, if any, call to obedience is there in this text?  The Word to the disciples is a call to obedience.  It follows the call at the end of chapter 8 to "deny yourself and take up your cross and follow me."  Now the voice from the cloud is saying, "Do this."

5.  What Law/Gospel couplet is suggested by this text? Since there is little Law present we shall have to be a bit creative in coming up with couplets.  Some suggestions:  deaf to God's Word/hearing God's Word; terrified in God's presence/comforted by the presence of Jesus.

6.  Exegetical work:  M. Eugene Boring, in his commentary, has some insightful words. He notes that "the transcendent whiteness of Jesus' garments characterizes him as belonging to the divine world (cf. Dan. 7:9; 1 En. 14:20; 2 En. 22.8-9; 3 En. 12.1; T.Job 46.7-9) and in Rev 6:11; 7:14 are also assoicated with martyrdom."  Boring also notes that Jesus speaking with Moses and Elijah "shows he not only belongs in some sense to the heavenly world himself, but that he is to be understood in relation to salvation history - as its climax and fulfiller." (The NT Library series, Mark, A Commentary, p. 261).  In another commentary by Donahue and Harrington, the focus is on the cloud, again emphasizing the theophanic nature of this event:  "In an area such as the Holy Land where much of life depends on the regular cycle of rains from October to April, the cloud was a symbol of life and hope. Since God was assumed to be the author of life and the ground of hope it is not surprising that the cloud became also a symbol of the divine presence." (Sacra Pagina series, The Gospel of Mark, p. 270).  Lamar Williamson gives us one cautionary note in interpreting this passage as anything other than an encounter with the divine:  "The language of this passage is more allusive than referential, its mode more intuitive than logical.  It communicates in visual and auditory terms a fleeting perception of the eternal splendor, an elusive awareness of the divine presence.  Any interpretation which strips the text of the numinous and reduces the holy fear of the disciples (9:6) to intellectual confusion is deaf to a major channel of communication and to much of the text's evocative force."  (Interpretation series, Mark, p. 159).

7.  How does the Crossings Community model work with this text?  There are a number of analyses of this text archived under its reference at crossings.org/text-study.  The theme in the diagnoses is often around our failure to listen and to see.  In the prognosis, Jesus cuts through this with a clear statement of his glory.  See the entire selection on the crossings web site.

Blessings on your proclamation!

Growing Faint or Weary? Not our God.

 

Isaiah 40:21-31, the First Reading for the 5th Sunday after Epiphany in the Year of Mark, is a disputation that almost anyone can imagine having with God during those times that God seems to have abandoned us.  The questions are real for us who are in despair, who suffer chronic illnesses - physical or mental, for those of us who battle addictions, or any number of difficult circumstances.  The Word is clear, however:  God has not abandoned us.  This, then, is a call to faith.  It will be the preacher's task to make that call, loud and clear.

(The following questions have been developed to consider some of the most fundamental questions for Law and Gospel preachers.  These questions center on how the Word is functioning in the text.  These questions are best used with other fine sets of questions available to exegetes.  For more on this method or to learn more about 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 a disputation here, set up by three hypothetical questions:  1) Have you not known [Me]? (vs. 21); 2) Who is my equal? (vs. 25); and 3) Why do you say that your way is hidden from me? (vs. 27).  In each case, God makes the case that those living in doubt and despair have nothing to fear:  God is sovereign.  God is powerful.  God wills to save.  The Word, therefore, primarily functions as good news, as Gospel.

2.  How is the Word not functioning in the text?  Even though God is clearly saying that the people are not seeing, knowing, and understanding God's true character and majesty, there is no condemnation of them for this.  As we know from Israel's history, this text probably comes from the exilic period when Israel was in Babylon.  Nevertheless, this is not an accusation of faithlessness. The Word does not function as Law here.

3.  With whom are you identifying in the text?  We identify very easily with the listeners here, those whose faith falters.  Whether our exile is physical or mental, emotional or spiritual, we know what it is like to feel abandoned by God.

4.  What, if any call to obedience, is there in this text?  This text is wholly a call to faith, not a call to obedience.  Calls to obedience are calls to live in a certain way after hearing the word of grace.  The 2nd reading appointed for this Sunday (I Cor. 9:16-23), is an example of this.

5.  What Law/Gospel couplet is suggested by this text?  There are several words that keep appearing in this text which could serve quite well as couplets:  growing faint/gaining strength; growing weary/being renewed.  We might also add despair/hope and doubt/faith.

6.  Exegetical work:  Claus Westermann, in his classic commentary, says that this text is "a true disputation... Here the prophet quotes the assertion made by Jacob-Israel, that God has abandoned his people." (The OT Library, Isaiah 40-66, p. 48).  Westermann goes on to say that there are two issues: 1) God can't help, or 2) God won't help.  "Could it be that Yahweh does not have the power to help his people; this is the first three sections (vs. 12-26) challenge. Or else it could be that Yahweh no longer has the will to help; this the fourth challenges." (Ibid.)  Clearly the answer to the question about whether God has the power to help is answered by Yahweh's reply.  John Chrysostom, 4th century exegete, summarizes it this way:  "Despite the fact that the earth is so great and so vast, God made it with such ease that the prophet could find no fitting example.  So he said that God made the earth 'as if it were nothing'." (Ancient Christian Commentary on Scripture, OT, vol. XI, p. 18).  This is the answer to those who wonder if God can help us.  Luther, in his lectures, also took up the subject of God's appearances and our lack of faith, but Luther focused more on God's willingness to help us:  "...he sends us back to clinging to the judgment of Him who makes the promises rather than to our own view and appearance.  Therefore we must lift up our head to the God who promises, not to the judgment of our perception."  (Luther's Works, vol. 17, pp. 23-29).  "What we lack He has in ample supply."  "Just stay with Me.  Look at Me as you would at a mirror. In you there is death, sin, despair, destruction.  In Me there is life, righteousness, consolation, and deliverance."  (Ibid., p. 29).  

7.  How does the Crossings Community model work with this text?  Bruce Martin, in his analysis called "The Impossible Certainty" takes up the whole question of faith.  In his final diagnosis, he says that our eternal problem is our penchant for asking "Why? Why God are you silent. Why have you abandoned me?  Why is there no help?" God's answer to these questions is the Cross, where Jesus himself cries out.  We are not alone in our lament; Christ, our Savior, knows our despair. See the entire analysis, archived under its reference at crossings.org/text-study.

Blessings on your proclamation!