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!