The Second Reading for the Second Sunday of Easter in the Year of Mark is I John 1:1-2:2. This text matches well with the classic "Doubting Thomas" text of John 20 because of its emphasis on what is "seen and heard and touched." It is also a wonderful text that includes both Law and Gospel. It will be the preacher's task to proclaim both.
(The following questions attempt to bring to light a fundamental concern of Law and Gospel preachers: How does the Word function in the text? This is crucial since how the Word functions will inform, to a large degree, how the sermon will function. For more on this method and on Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)
1. How does the Word function in the text? The opening verses and the closing verses of this text function purely as Gospel. They announce the presence of "the eternal life that was with the Father and was revealed" to the world in Christ, who is "the atoning sacrifice for our sins." The middle verses (5-10) are a different story. With their repeated use of the conditional phrase, they reveal to us our need of a Savior: "walking in darkness" (vs. 6), "we deceive ourselves" (vs. 8), "his word is not in us" (vs. 10). These are all sure signs of our need for repentance.
2. With whom are you identifying in the text? We can certainly see ourselves among those whom are addressed by this text. We receive this good news of the Word of life that can be seen, touched and heard. We are also those who are tempted to deceive ourselves and walk in ignorance and falsehood.
3. What, if any, call to obedience is there in this text? The call to "walk in the light" certainly could be understood to be a call to obedience, although in this text, this seems to function more as a call to faith. Later in this letter, the writer will exhort readers to live in love, for God is love. This is much more the classic call to obedience.
4. What Law/Gospel couplet is suggested by this text? There are a host of couplets right in this text, and we could imagine any number of others. The obvious ones are: darkness/light; lies/truth; walking in the darkness/walking in the light; sinful/forgiven.
5. Exegetical work: The consensus amongst scholars is that the writer of I John has one primary concern: koinonia (fellowship). John Kysar believes that even the opening phrase contributes to this: "Only in clinging to 'that which was from the beginning' can the community survive the crisis brought on by the recent schism." (Augsburg Commentary on the NT, I, II, III John, p. 34). The schism that later verses witness to (2:18-19) has been written much about, but George Parsenios believes that speculation regarding this schism is an error. He advises us to stick closely to the textual evidence, which seems wise. He agrees that "communal coherence is a major concern", and he concurs with many scholars who understand that, in contrast to John's gospel, the concern here is not that is Jesus is the Son of God, but that Jesus is the Son of God. (Brown) (Paideia Commentaries on the NT, First, Second, and Third John, p. 21-22). Parsenios goes on to argue that understanding the incarnation rightly is the key to fellowship with God and other believers: "The point is clear: fellowship with God is possible through the incarnation and only through the incarnation." (Ibid., p. 46). He sees this emphasis on 'flesh and blood' even in the discussion about sin: "The use of the plural [of sins in 1:8] shows that what is in view is not some abstract concept of sinfulness, but concrete actions that require actions in return. The commission of sins in real acts is corrected by the confession of sins in a real act." (Ibid., p. 61). He seems to argue that without acknowledging the flesh and blood reality of the Christ, we cannot fully experience koinoia with either God or our fellow believers. Incarnation matters!
6. How does the Crossings Community model work with this text? The analysis by Norbert Kabelitz is a classic example of a Law/Gospel analysis of this text. In the Diagnosis, Kabelitz centers on our willful denial - our bondage to dishonesty. In the Prognosis, he centers on "divine advocacy" (vs. 2:1), showing how Christ is the solution to our bondage. To see the whole analysis, go to crossing.org/text-study and search under the reference.
Blessings on your proclamation!
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