Give Me a Witness!

 

The first verses of the Book of Hebrews are an alternate 2nd reading appointed for Christmas Day.  As such they are paired well with the opening verses of John's gospel which declare the supreme majesty of the Christ.  Both of these passages beg the question, "Why this great emphasis upon the complete 'otherness' of the Christ?"  Was there a concern in the early Church about Jesus being less than divine?  It will be the preacher's task to speak a witness to the majesty and power of the Christ - no small assignment.

(The following questions are best used in conjunction with other fine sets of questions available to exegetes. These questions are concerned with 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 and amazon.)

1.  How does the Word function in the text?  This text (verses 1-12) is a witness to the utterly unique divinity and majesty of the Christ.  This is a statement of God's work on behalf of the world, a Gospel function.

2.  How is the Word not functioning in the text?  There is no word of Law here, but it is certainly implied.  If the intended readers were not tempted to unbelief regarding the divinity of Christ, would this rhetoric have been used?  An example is in verse 5, "For to which angels did God ever say, 'You are my Son; today I have begotten you'?"  This implies that the reader needed to be convinced that the Christ was God's Son.

3.  With whom are you identifying in the text?  We can identify with the first readers as people who are tempted to doubt the divinity of Christ.  Indeed, the world around us is glad to revere Jesus as a wise rabbi of old, who gave us the Golden Rule, but divine?  No way.

4.  What, if any, call to obedience is there in this text?  This text is a call to faith, not a call to obedience.

5.  What Law/Gospel couplet is suggested by this text?  From what has been argued above, one might think of some obvious couplets:  unbelief/faith; doubt/surety; wandering/homecoming.

6.  Exegetical work:  Many, many ancient theologians celebrate the claims made in these verses regarding the divinity of Christ.  Second century theologian, Origen of Alexandria, serves as a representative:  "In my opinion, the Son is the reflection of the total glory of God, according to Paul who said, 'He reflects the glory of God,' anticipating, however, a partial reflection on the rest of the rational creation from this reflection of the total glory.  For I do not think that anyone except the Son can contain the whole reflection of the full glory of God." (Ancient Christian Commentary on Scripture, NT, vol. X, p. 10).  Luther also had much to say in his lectures on these verses.  Commenting on verse 6, he said, "Although we read that the angels were worshipped by Moses, by Lot and Abraham, and by Joshua and other prophets,...yet nowhere do we read that angels worshipped any angel or man.  Therefore there is firm proof that the man Christ is true God, because it is recorded that He is worshipped by the angels, not only by some but by every one of them." (Luther's Works, "Lectures on Titus, Philemon, and Hebrews," p. 115).  Tom Long, in his contemporary commentary, makes an argument for the state of the first readers of this epistle: "Evidently the first readers of Hebrews were undergoing some sort of distress... and, as a consequence, they were having trouble holding on to their faith. They were weary and disheartened.  All they could feel was exhaustion; all they could see was trouble.  As for Jesus, he appeared to be of precious little help or comfort..." (Interpretation series, Hebrews, p. 20).

7.  Consider the insights of the pioneers of the New Homiletic?  If we consider the position of the earliest readers as one of "disequilibrium" and the attempt of the writer of this epistle to provide some "equilibrium," then we are following the advice of Eugene Lowry, who always recommended making this movement in a sermon.

Blessings on your proclamation!

The Gospel in a Nutshell

 Romans 1:1-7, the Second Reading appointed for the 4th Sunday in Advent in the Year of Matthew, seems, at first glance, an odd choice.  It is, of course, the opening to Paul's letter to "all God's beloved in Rome."  Upon careful inspection, however, it is clear that we have contained herein, the entire Gospel of God, from the promises of the prophets to the announcement to the Gentiles.  It will be the preacher's task to announce this grand view.

(The following questions have been developed to understand the function of the Word in the text, 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?  From beginning to end the Word functions as Gospel -  the Gospel that has been "promised beforehand," "the gospel concerning [God's] Son", who was both descended from David and declared Son of God with power.  Through this one we have all "received grace and apostleship."  We "belong to Jesus Christ."

2.  How is the Word not functioning in the text?  There is no word of Law here, no place where our need for a Savior is lifted up.

3.  With whom are you identifying in the text?  We are those receiving this word, that we belong to God and have received grace and apostleship through Jesus Christ.

4.  What, if any, call to obedience is there in this text?  There is a subtle call in this text in that we have received grace and apostleship in order  "to bring about the obedience of faith among all the Gentiles."  In other words, the gifts we have received are not for us alone, but to equip us for service.

5.  What Law/Gospel couplet is suggested by this text?  Given the lack of a  word of Law here, we will need to create several couplets appropriate to this text.  Some ideas:  alone/belonging to Jesus Christ; without hope/receiving grace and apostleship.

6.  Exegetical work:  Many commentators centered on verses 3-4 in the text, where both the incarnation and the glorification of Christ are mentioned.  Augustine wrote:  "Christ is the son of David in weakness according to the flesh but Son of God in power according to the Spirit of sanctification." (Ancient Christian Commentary on Scripture, NT, vol. VI, p. 10).  Luther also wrote:  "'Concerning his Son'.  This is the Gospel which deals not merely with the Son of God in general but with Him who became incarnate and is of the seed of David."  (Luther's Works, vol. 25, p. 146).  And again:  "For from the very beginning of Christ's conception, on account of the union of the two natures, it has been correct to say: 'This God is the Son of David, and this Man is the Son of God.'"(Ibid., p. 147).  R.C. H. Lenski, in his classic commentary, wrote:  "Paul is not sketching the history of Jesus and lifting out a few notable features; he is sketching the two states of Jesus and these in so far as they form the very heart of the gospel promise in its fulfilment." (Interpretation of St. Paul's Epistle to the Romans, p. 35).  And again:  "The Son did not merely become man but man 'out of David's seed,' which means man as the Messiah.  Since he was this promised descendant of David, all the Messianic promises centered in him." (Ibid., p. 36).  Ernst Kasemann gives an important clarification:  "In good OT and Jewish fashion sarx refers here to the weak and corruptible flesh, not the flesh entangled in sin as in 8.3." ((Commentary on Romans, p. 11).  Finally, Paul Achtemeier sums it up:  "In these three verses (1:2-4) we have summarized for us the entire sweep of God's relation to us and to his whole creation." (Interpretation series, Romans, p. 30).

7.  Consider the insights of the pioneers of the New Homiletic?  Since this text is so thoroughly theological, it will be important to remember Charles Rice' advice to always help the listener recognize their shared story in this text.  Where is it for us and for our listeners?

Blessings on your proclamation!

Lord of All Hopefulness

 The First Reading for the 2nd Sunday in Advent in the Year of Matthew is quite a contrast to the Gospel reading appointed for the day.  While in Matthew we hear the railing of John the Baptist, in Romans 15:4-13, we hear the Advent message of hope.  Hope and praise are the two dominant themes in this reading.  It will the preacher's delight to share this with God's people.

(The following questions have been developed 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 in conjunction with other fine sets of exegetical questions.  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?  Amidst the many exhortations to faithful living that surround it, the Word here functions mainly as Gospel, announcing to us the purpose of "the God of steadfastness and encouragement."  Clearly the purpose of this God is that God's people and all the nations will have hope.

2.  How is the Word not functioning in the text?  There is no hint of Law in this text, no place where we are called to repentance, or our need for a Savior is exposed.  To find Law, John the Baptist will supply that in the Matthew reading.

3.  With whom are you identifying in the text?  We are the ones called to steadfastness and directed to the Scriptures in order that we might have hope.  We are those for whom the apostle is praying.

4.  What, if any, call to obedience is there in this text?  There is only one imperative in this text, in verse 7:  "Welcome one another."  The call to steadfastness is implicit, but this text is not primarily a call to obedience, even though it is surrounded by such.

5.  What Law/Gospel couplet is suggested by this text?  With the absence of Law in this text, we shall have to create couplets based on the Gospel words:  despairing/hopeful; discouraged/encouraged.

6.  Exegetical work:  Paul Achtemeier, in his fine commentary, gives a compelling argument for the function of this text in regards to the other texts appointed for Advent 2:  "It is because these verses show how God's plan informs and illumines the way we are to act under the lordship of Christ that they are recognized by many traditions as particularly appropriate for the Advent season which awaits the coming of that Lord...  These verses in Romans announce that the one who comes is faithful (as he is to Israel) and merciful (as he is to gentiles), and therefore we may greet his coming with joy.  He comes to restore unity to the broken peoples on the earth.  From this perspective, other biblical texts that announce the coming judgment of God take on new light.  The announcement of John the Baptist (Matt.3:1-12), for example,... may be greeted with happy anticipation rather than with fear-filled foreboding because we know the nature of God's' plan for his creation.  It is mercy and forgiveness and peace." (Interpretation series, Romans, p. 227).

7.  How does the Crossings Community model work with this text?  Timothy Hoyer, in his analysis, recognizes the lack of Law in this text, but substitutes that absence with a reminder of the Law-based system we all live under.  In contrast, God's plan, revealed in Jesus and outlined in Scripture, is a Gospel-based system, bringing hope, peace and joy to all.  See Hoyer's analysis at crossings.org/text-study, archived under its reference.

8.  Consider the insights of the pioneers of the New Homiletic?  Henry Mitchell's reminder, to never leave out celebration in preaching, is quite appropo for today's text.  Why not celebrate with gusto the hope that our God of steadfastness and hope offers us!

Blessings on your proclamation!

The Lord is Our Righteousness

 Jeremiah 23:1-6, the First Reading appointed for the Reign of Christ Sunday in the Year of Luke, contrasts unrighteous rulers with the "Righteous Branch" whom God will appoint as ruler over God's people.  It is a text filled with both judgment and promise.  It will be the preacher's task to proclaim both.

(The following questions are not meant to be exhaustive, but are best used with other fine sets of questions available to exegetes. These questions help to identify the way the Word functions 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?  The Word functions as Law in the opening lines when it calls to account corrupt rulers, such as Jehoiakin, whose 3-month rule is noted just prior to this text. The Word functions as Gospel in the promises given to God's people, that God will be their shepherd and bring them back to the fold.

2.  With whom are you identifying in the text?  If we are leaders in our community, bearers of responsibility for the lives of others, then we might do well to identify with the rulers whom God is calling to account. If we are people in need of hope and rescue, then it is right for us to identify with the remnant of the flock to whom Gospel is spoken.

3.  What, if any, call to obedience is there in this text?  There is an implied call to obedience here, to the rulers.  In effect, what is being said is, "Be faithful shepherds."  This is a call to anyone who is in leadership.

4.  What Law/Gospel couplet is suggested by this text?  There are a number of terms here that lend themselves to couplets:  scattered/gathered; dismayed/hopeful; fearing/secure.

5.  Exegetical work:  The context of this reading is very helpful.  In chapters 21 and 22, the word of the Lord comes to Jeremiah, and he announces that the Lord will fight against Israel.  He also announces that King Shallum shall be lost, the extravagance and corruption of King Jehoiakim is not lost on God, and Jehoiakim's son, King Coniah (aka Jehoiakin) will be cursed.  This litany of corrupt leaders then is followed immediately by these words regarding "shepherds who destroy and scatter" God's people.  It is clear that these "shepherds" are the kings of Israel.  Robert Carroll, in his fine commentary, argues that this condemnation of corrupt rulers is broader than kings, and includes "all the ruling elements charged with oversight of the people." (The Old Testament Library, Jeremiah, p.444).  Carroll also notes that no particular social evil is lifted up, as in other prophetic books, but simply the destruction and scattering of the people. "The rulers of the community are blamed for the disintegration caused by the deportation of the people." (Ibid.).  

6.  How does the Crossings Community model work with this text?  Michael Hoy does a nice job of leading right through the text in a Law and Gospel manner.  We attend to corrupt rulers, we attend to ourselves instead of others, and finally God attends to us.  This is not good news initially.  But then God attends to us in Christ.  God pays attention to our needs as broken people, and our lives are restored.  See this analysis in its entirety at crossings.org/text-study, archived under its reference.

Blessings on your proclamation!

A Sun that Burns and Heals

Malachi 4:1-2a, the First Reading appointed for the 23rd Sunday after Pentecost in the Year of Luke, pairs well with the Gospel reading where Jesus foretells the destruction of the Great Temple in Jerusalem.  Even so, the audiences are quite different.  In Malachi, it is the priests of the temple who are being addressed; in Luke it is the disciples. In preaching this sermon, the preacher will need to be clear with whom he or she is identifying.

1.  How does the Word function in the text?  In this rare text we see the Word as both Law and Gospel: Law in verse 1 with the warning to evildoers, and Gospel to those who revere the Lord's name.

2. With whom are you identifying in the text?  This entire book is, as the commentators of the Lutheran Study Bible point out, a courtroom scene in which God's case against the priests and the people is laid out.  We identify with those to whom this word is spoken.

3.  What, if any, call to obedience is there in this text?  This text, calling us to revere God's name, is a call to faith, not a call to any particular action, thus it is not a call to obedience.

4.  What Law/Gospel couplet is suggested by this text?  The text suggests the work of the sun, so our couplets might reflect that:  burning/warming; destroying/making grow.

5.  Exegetical work:  A reader cannot help but notice the contrast between "the sun of righteousness" rising, and the burning of the day of the Lord.  It seems that both speak of the sun and its effects.  The effect of the sun (i.e. God's presence) will depend to great extent on one thing - revering God's name.  Almost this entire book is addressing the priesthood, calling for reform.  As the Lutheran Study Bible points out, "the future day holds punishment for offenders (4:1) and reward for the faithful (4:2-3)."   (p. 1589).  It is the same sun.  Luther's Large Catechism has much to say about revering God's name, under his commentary on the Second Commandment.  One quote will serve as an example:  "Notice, all these [false preachers] are expedients to use the name of God as a veneer in order to appear attractive and commendable, whether in ordinary worldly business or in the high and subtle matters of faith and doctrine." (Luther's Large Catechism, p.54).

6.  Consider the insights of the pioneers of the New Homiletic?  Eugene Lowry used a model of preaching where one brought listeners into disequilibrium and then to equilibrium again. This text might be a good chance to practice that strategy.

Blessings on your proclamation!

God our Refuge and Strength

Psalm 46 is the psalm appointed for Reformation Sunday each year.  It is famously the psalm that inspired Martin Luther to write his great hymn, "A Mighty Fortress is our God."  In Luther's hymn it is the devil and his minions who trouble us; in this psalm the very earth is quaking and roaring in tumult.  Whatever the enemy or the catastrophe, the clear testimony of the people is heard:  "The Lord of hosts is with us; the God of Jacob is our refuge."  This testimony will be the clear message of the sermon for this day.

(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 particular questions have been formulated to highlight how the Word is at work in the text, a fundamental 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?  God is the primary actor in the drama here.  God is present in trouble.  God is in the midst of the city in tumult.  God is the one who causes desolations on the earth and makes wars to cease.  All this is good news.  This is a gospel function.

2.  How is the Word not functioning in the text?  While there is plenty of mention of the world's troubles and the creation in uproar there is no call to repentance. The Word, then, is not functioning as Law in this text.

3.  With whom are you identifying in the text?  We are those who need help in trouble. We know the world to be unraveling or in an uproar or in a state of increasing instability.  We stand in need of this God who is a refuge and strength to all who call upon this One.

4.  What, if any, call to obedience is there in this text?  It's interesting that there are only a few imperatives in this psalm, in verses 8 and 10:  "Come, behold (see/perceive) the works of God," and "Be still, and know that I am God."  These commands are not so much a call to obedience as an invitation to a posture that is entirely dependent upon God.  They might be called a call to faith.

5.  What Law/Gospel couplet is suggested by this text?  Several of Herman Stuempfle's classic couplets might work well here: anxiety/certitude; despair/hope.  We might add:  instability/solidity; chaos/peace.

6.  Exegetical work:  The "river whose streams make glad the city of God" has been interpreted by scholars in a number of ways.  Augustine thought that this river pointed to God's Spirit "inundating" the people of God. (Ancient Christian Commentary on Scripture, OT, vol. VII, p. 357).  A.F. Kirkpatrick, in his classic commentary, said that this river "is an emblem of Jehovah's Presence, blessing and gladdening the city." (The Cambridge Bible, The Book of Psalms, p. 256).  John Eaton, in a more contemporary commentary, says that "this 'river' now is a sign of the cosmic waters made serviceable, and so of the life with which God will gladden city, people, and world." (The Psalms, p. 191).  In all these interpretations you can see the thread that this river is a conduit of life for God's people.  This we could interpret as Word and Sacrament, as the Word of life, or simply as the care that God's people give to one another in times of struggle.  Augustine, in his exposition on this psalm, has some wonderful insights:  "Some refuges are anything but strong, so that anyone who flees to them is weakened rather than securely established.  But our refuge is different; our refuge is 'strength.'  When we flee to it we shall be secure and unshakable." (ACCS, OT vol. VII, p. 356).  "You aspired to be powerful in yourself, but God has made you weak in order to make you strong with his strength, for your own was nothing but weakness.  (Ibid., p.360).  "See, you are not God, but I am.  I created you, and I recreate you; I formed you, and I form you anew; I made you, and I remake you.  If you had no power to make yourself, how do you propose to remake yourself?" (Ibid.).  This final comment goes to the heart of our Reformation festival, reminding us that it is God's work to reform us, not our own.

7.  How does the Crossings Community model work with this text?  There are multiple examples of Law/Gospel analyses of this text at the community web site.  Go to crossings.org/text-study and search for this text under its reference.

Blessings on your proclamation!

A Wrestling and a Blessing

 

Genesis 32:22-31, the First Reading appointed for the 19th Sunday after Pentecost in the Year of Luke, is paired well with the parable of the persistent widow and the unjust judge in Luke 18.  Both texts speak of perseverance.  This text, however, has an unexpected twist - a blessing, and a name change - both indications of God's mercy.  It will be important for the preacher to announce this blessing and name change to all who listen.

(The following questions are part of a method developed to lift up the way the Word  functions in a text, a fundamental concern of Law and Gospel preachers.  How the Word functions will, in large part, be how the sermon functions.  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?  It is clear at the outset that Jacob is terrified.  This is illustrated by the fact that he gets his entire household up in the middle of the night to ford the Jabok river, a dangerous undertaking, and something only extreme urgency would have required.  This description of Jacob we could regard as a Law function.  The Gospel comes into play, however, after the night of wrestling, for not only does Jacob receive a blessing, but even a new name. 

2.  How is the Word not functioning in the text?  One could argue that the Law is not really present since there is no call to repentance.  That being said, it is clear that repentance is on Jacob's mind as he dozes off.  After all, his behavior toward brother Esau, soon to be confronted, will require more than a little repentance.

3.  With whom are you identifying in the text?  It is always important to identify with those to whom the Word is addressed, and in this text, that is clearly Jacob.  So we are those who are wrestling in the night, not knowing it is God.  We are the ones who receive a blessing and a name change at our baptism.  We are the strivers and the blessed ones.

4.  What, if any, call to obedience is there in this text?  We might look at this text and think it includes a call to obedience, namely the call to be persistent with God.  This is a fine message, but it is not present here.  The Word to Jacob is not, "Keep striving," but "You shall no longer be called Jacob but Israel, for you have striven."  A good example of a call to obedience is in the Second Reading, II Timothy 3:14-4:5, "Continue in what you have learned and firmly believed..."

5.  What Law/Gospel couplet is suggested by this text:  One of Herman Stuempfle's classic couplets might be perfect for this text:  alienation/reconciliation, or anxiety/certitude.

6.  Exegetical work:  In Luther's extensive commentary on this text, he equates Jacob's struggle to a struggle of faith.  Luther  puts words in the mouth of the man with whom Jacob wrestles:  "Moreover, it is likely that this man added some such remark as: 'You must die, Jacob, for you are not the man to whom God gave the promise' or 'God does not want to keep even the promise that has been given, etc.'  These were fiery darts (Eph. 6:16)!  Yet the holy patriarch was the very man to whom the promise and blessing pertained." (Luther's Works, vol. 6. Lectures on Genesis, Chapters 31-37, p. 135).  Luther continues:  "Therefore what Jacob could not see formerly when he was still a man but investigated and sought in doubt and uncertainty he understands and sees with great joy from the Word and blessing, 'It is surely not You, my heavenly Father and Lord?' he thinks.  'I thought that You were a specter or a man. Then You are the One who has blessed me, my father Isaac, and my grandfather Abraham?'  This is the joyful climax of this contest.  For now Jacob returns from hell to heaven, from death to life." (Ibid. p.144).  

7.  How does the Crossings Community model work with this text?  Chris Repp does a nice job of showing how Jacob is very much a modern figure, wrestling with God, and how the one with whom Jacob is wrestling is very much a Christ figure, who blesses us even in the struggle.  See the entire analysis at crossings.org/text-study, archived under its reference.

8.  Consider the insights of the pioneers of the New Homiletic?  Fred Craddock could be our guide in this text as we, in the sermon, attempt to draw our listeners into their very own experience of wrestling with God and finding God's blessing.

Blessings on your proclamation!

Greed: The Hidden Disease

I Timothy 6:6-19, the Second Reading for the 16th Sunday after Pentecost in the Year of Luke, continues our readings from the Pastoral Letters.  On this Sunday it matches well with the other readings where in Amos "those who are at ease in Zion" are addressed, and in Luke a story is told about "a rich man who was dressed in purple and fine linen and who feasted sumptuously every day."  In this first letter to Timothy the rich are also addressed.  It will be the preacher's task to address not only those of wealth, but all who desire to be rich (which is everyone).

(The following questions are not meant to be exhaustive but serve only to raise up 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?  This is one of the rare texts where we see the Word functioning in every way it can.  The first 4 verses warn us against loving and placing our hope in money.  This is the Word functioning as Law.  In verses 11-14 we are exhorted to "fight the good fight of faith" and to "keep the commandment without spot or blame."  This is the Word functioning as a Call to Obedience in response to the grace we have received.  Verses 15b and 16 are a doxology, proclaiming the sovereignty of Christ, a Gospel function.  Finally in verses 17-19 the rich are addressed in a Call to Obedience, exhorting them to "take hold of the life that really is life."

2.  With whom are you identifying in the text?  We can all identify with the call to fight the good fight of faith and keep the commandment.  We also would be advised to identify with those who wish to be rich, since this is a common affliction.  As to the exhortation to the wealthy, that will apply to only some.

3.  What Law/Gospel couplet is suggested by this text?  Several couplets are suggested by the vocabulary used here:  ruin and destruction/health and life; uncertain riches/eternal hope.

4.  Exegetical work:  Augustine reminds us that all people, even the poor, suffer from the sin of greed:  "Listen, you poor, to the same apostle, 'There is great gain,' he says, 'in godliness with contentment.'  You have the world in common with the rich.  You don't have a house in common with the rich, but you do have the sky, you do have the light in common with them.  Just look for sufficiency, look for what is enough, not for more than that.  Anything more is a weighing down, not a lifting up of the spirit; a burden, not a reward." (Ancient Christian Commentary on Scripture, NT, vol. IX, p. 212).  He continues: "He did not say: Those who are rich.  He said:  Those who seek to become rich... The name of riches is, as it were, sweet-sounding to the ear.  But, 'many vain and harmful desires' - does that sound sweet?  To be 'involved in many troubles' - does that sound sweet?  Do not be so misled by one false good that you will thereby cling to many evils." (Ibid., p. 214).  Finally, Augustine reminds us of this:  "So love God, and love your neighbor as yourself.  I mean, I can see that you love yourself, because you love God. Charity is the root of all good works.  Just as greed, after all, is the root of all evil, so charity is the root of all good things." (Ibid., 216).  A couple of centuries later, Gregory the Great echoed Augustine's words, comparing avarice to a hidden disease:  "For, as impetigo invades the body without pain, spreading with no annoyance to him whom it invades, disfigures the comeliness of the members, so avarice, too, exulcerates, while it pleases, the mind of one who is captive to it." (Interpretation series, First and Second Timothy and Titus, p.104).

6.  How does the Crossings Community model work with this text?  Marcus Felde expertly analyzes the Law and Gospel in this text using the sound-alike verbs, "suckered" and "succored."  He also points out how our hearts are "pierced with many pangs" in our pursuit of wealth, while Christ himself is pierced for us.  To see this fine analysis, go to crossings.org/text-study where you will find it archived under its reference.

Blessings on your proclamation!

Prayers and Proclamation

 

I Timothy 2:1-7, the Second Reading appointed for the 15th Sunday after Pentecost in the Year of Luke, is a continuation of this book that we began last week.  Several verses at the end of chapter one were omitted between last week's reading and this week's, nevertheless, what we have is a continuation.  The text is unique in that it starts out with an exhortation and ends with proclamation.  The preacher is thus given a double task, if one is faithful to this text.

(The following questions help us attend to the central question for a Law and Gospel preacher:  How does the Word function in the text?  The preacher must answer this question since the way the Word functions is largely the way 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?  Initially the Word is functioning as a Call to Obedience as the apostle exhorts us to pray for all people, but especially those in authority.  At verse 5 the writer quotes a creed-like statement, announcing the saving work of Christ, and with that, the Word is functioning as Gospel.

2.  How is the Word not functioning in the text?  There is no hint of Law here, no place where the Word is functioning in a way that calls us to repentance, or lifts up our need for a Savior, except as implied in the word 'mediator' and 'ransom'.

3.  With whom are you identifying in the text?  We are those addressed by this text, even though our context is radically different from those living under Roman rule in the First Century.

4.  What Law/Gospel couplet is suggested by this text?  The terms that the author uses for Christ might be a good place to start in constructing couplets for this text.  Some ideas:  guilty/innocent (mediator); enslaved/free (ransom).

5.  Exegetical work:  Tertullian, the Second Century apologist, in his commentary gives us a hint of what the situation was like during the writing of this letter.  He makes clear that when one was asked to pray for kings and those in authority that was akin to praying for one's enemies.  You can also hear in his writing a certain defense of the Christian community, lest they be perceived to be a threat to the empire:  "If you think that we have no interest in the emperor's welfare, look into our literature, read the Word of God...  Learn from this literature that it has been enjoined upon us, that our charity may more and more abound, to pray to God even for our enemies and to beg for blessings for our persecutors." (Ancient Christian Commentary on Scripture, NT, vol. IX, p. 154).  Christian Eberhart, in his 2013 Working Preacher commentary, would concur with Tertullian. He notes the growth of the "Roman  Emperor cult" in the late first century, and how telling it is that the writer of this letter has Timothy praying for kings and not to kings.  Also, he notes the presence of the phrases "one God" and "one mediator," titles reserved in cultic worship for the Caesars.  In other words, this letter, while seeming to cow tow to empire's hubris is giving hints of exactly the opposite.

6.  How does the Crossings Community model work with this text?  Timothy Hoyer does an interesting thing with this text, centering on the creedal statement in verses 5 and 6.  He refers back to the opening verses in the letter where the writer reveals part of the reason for writing is that "certain people" have arisen who are teaching a "different doctrine."  Hoyer seems to believe that the main reason for this creedal statement is to make certain Timothy and his congregation are aware what right doctrine is.  See the entire analysis under crossings.org/text-study, archived under its reference.

Blessings on your proclamation!

A Testimony for the Ages

 

I Timothy  1:12-17 is the 2nd reading for the 14th Sunday after Pentecost in the Year of Luke.  The lectionary apparently likes the Pastoral Letters since, going forward, we will have seven weeks of these readings.  This brief reading is testimony, plain and simple.  It is Paul's testimony in summary.  Given that, this might be an opportunity for the preacher to offer the story of their calling, or have a member of the congregation offer theirs.

(The following questions have been developed in order to raise up the function of the Word in a text, a fundamental concern of Law and Gospel preachers.  Other sets of exegetical questions will also be helpful to the preacher, so these are not meant to be exhaustive. 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 as Paul celebrates the grace of God extended to him in Christ.

2.  How is the Word not functioning in the text?  There is no Law here, no sense that the Word is functioning to call us to repentance, even though Paul does list some of his most egregious sins.

3.  With whom are you identifying in the text? We are those to whom this letter is addressed, marveling in the grace of God shown Paul, and joining him in praising God.

4.  What, if any, call to obedience is there in this text?  The Word functioning as Call to Obedience is characterized by an invitation to live in a certain way in response to the Gospel.  There is no such call here, though Paul mentions that God has "appointed [him] to God's service."

5.  What Law/Gospel couplet is suggested by this text?  We can take Paul's testimony and fashion some couplets from them.  Some suggetions:  blasphemer/proclaimer; persecutor/protector; man of violence/ man of peace.

6.  Exegetical work:  One can see immediately in this passage that the doctrine of grace is no mere theoretical concept for Paul.  God's grace has changed his life.  It is telling that the false teachers he warns Timothy about in verses 3-7 are stuck in "myths and endless genealogies that promote speculation" rather than the life of service and love.  Eric Barreto, in his 2016 Working Preacher commentary, notes that Paul's testimony is "more a story of calling than of conversion."  Barreto says that Paul's words are a good reminder that "God's grace not just delivered me but delivered me for the sake of another."  The language Paul uses in the first verse bear this out as he says that Christ Jesus "has strengthened me"... "and appointed me to his service."  Christian Eberhart, in his 2013 Working Preacher commentary, agrees, noting that Paul's conversion "occurred within Judaism, namely from the Pharisaic to the Messianic-Christian movement."  Finally, Eberhart notes the vast contrast between Paul's behavior: "acted ignorantly in unbelief", and God's grace and patience with this "foremost" of sinners.

7.  How does the Crossings Community model work with this text?  Robin Morgan goes back to the story of Paul's Damascus Road experience to fill out the fallen nature of Paul, prior to his encounter with Christ.  Morgan then simply relates the grace found in this passage to fill out the Gospel, as Paul gives testimony.  See the details at crossings.org/text-study, archived under its reference.

Blessings on your proclamation!

A Call to Philemon and to Us

 

The Second Reading for the 13th Sunday after Pentecost in the Year of Luke is unusual in that it is an entire epistle, nearly.  The reference is Philemon 1-21.  Only the last four verses of the book are omitted from the reading.  The letter is personal in nature, between Paul and Philemon, apparently the host of a house church in Colossae. As such, one strategy for preaching would be to simply follow the argument as laid out, as Paul urges Philemon to do a radical thing - consider the former slave, Onesimus, a brother in Christ.  Another strategy might be to consider God's call to us all to live a lively faith.

(The following questions are not meant to be exhaustive but serve only to lift up the function of the Word in the text, a fundamental 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?  This entire letter is clearly a plea to live in love in a radical way.  As such, it is a classic call to obedience.  Notice that Paul is praying that Philemon's faith might become "effective". (v.6).  This word - energys - can also be translated "active", or perhaps "energized."  Also, notice that Paul wants this activity to be "voluntary and not something forced." (vs.14)  Finally, Paul is taking on a Christlike role here, offering to assume the wrongs or debts that might be associated with Onesimus, in order that Onesimus might be given a new identity.

2.  How is the Word not functioning in the text?  As noted above, there are hints here of Paul taking a Christlike role, but overall there is little word of Gospel here.  There is also no word of Law, whereby we are called to repentance.  Philemon is not being accused of anything, even though Paul does remind him that he owes him his "own self." (vs.19)

3.  With whom are you identifying in the text?  Much in line with Jesus' words to his disciples in Luke 14:25-33, we are being addressed directly in this text.  We are Philemon.  We are the ones being called to radical discipleship, radical welcome and love.

4.  What Law/Gospel couplet is suggested by this text?  Since the Word is not functioning here as either Law or Gospel, we will need to invent some couplets based on the vocabulary present in the text. Some suggestions;  enslaved/free; indebted/forgiven; living as a slave/living as a member of the family.

5.  Exegetical work:  It is striking how long it takes Paul to makes his 'ask' in this brief letter.  He spends the first two thirds of the letter laying the groundwork for what he is about to ask.  He praises Philemon, he notes his own aging condition, and he tells of how much has changed since Philemon last saw Onesimus.  Only in verse 16, and more directly in verse 17, does Paul finally make his request.  Fourth century bishop, John Chrysostom, noted this in his homilies:  "Be careful to observe how much groundwork is necessary before Paul honorably brought Onesimus before his master. Observe how wisely he has done this.  See for how much he makes Philemon answerable and how much he honors Onesimus." (Ancient Christian Commentary on Scripture, NT, vol. IX, p. 314).  Origen, second century exegete, also notes Paul's strategy, and sees in it, God's dealings with us:  "God does not tyrannize but rules, and when he rules, he does not coerce but encourages and he wishes that those under him yield themselves willingly to his direction so that the good of someone may not be according to compulsion but according to his free will." (Ibid.).  Luther, in his commentary on this letter, also has much to say about how these words of Paul echo God's words to us:  "In Christian matters nothing should be done by compulsion, but there should be free will.... God is not pleased with compulsory acts of service.  Children have to be trained to serve under compulsion, but of adults a voluntary spirit is required.  [Paul] was not afraid that this would happen to Philemon, but that this would be set up as a rule among Christians; [he was concerned] that no one should do anything by compulsion." (LW, vol. 29, p. 102).

6.  Consider the insights of the pioneers of the New Homiletic? Charles Rice was keen to remind preachers that they must help listeners recognize their shared story in a text.  It might be important to consider the ways listeners are being called to discipleship, even in ways far beyond what is being asked of Philemon here.

Blessings on your proclamation!

Proverbial Wisdom

It is not often that the Lectionary assigns a reading from Proverbs, but that is exactly the case on this 12th Sunday after Pentecost in the Year of Luke. The precise reference is Proverbs 25:6-7, two verses.  They fit very nicely with the passage from Luke 14 where Jesus gives similar advice, but of course, their context is completely different.  It will be the preacher's task to bring these wise sayings into the modern context.

(The following questions have been developed to lift up the way the Word works in the text, a central concern of Law and Gospel preachers.  They are not meant to be exhaustive, but are best used with other fine sets of questions available to exegetes.  More on this method and on Law and Gospel preaching in general can be found in my book Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  A sentence which begins with a prohibition can either be interpreted as a Call to Obedience or Law.  In the former case, the Word is functioning to invite us to live in a certain way in response to God's grace.  In the latter, the Word is functioning to show us our need for repentance, our need for a Savior.  

2.  How is the Word not functioning in the text?  There is no word of Gospel here, no place where the Word functions to proclaim God's work of grace.

3.  With whom are you identifying in the text?  We are clearly those addressed here.

4.  What Law/Gospel couplet is suggested by this text?  Since the Word does not function here as Gospel, we will need to invent a few couplets which might speak to this text.  Some suggestions:  shamed/honored; put down/raised up.

5.  Exegetical work:  Commentators seem to agree that Proverbs 25 is generally instruction intended for young men who are being trained for positions of political leadership, persons who may well find themselves in the royal court.  James Limburg, in his Working Preacher commentary, lifts up this fact and also gives examples of persons in the OT who failed to live by this advice:  residents of Babel (Genesis 11), Nebuchadnezzar (Daniel 4), and Haman (Esther 6).   Luther has an extended commentary on the virtue of humility in his commentary on the Magnificat.  Here are a few examples:  "They, therefore, do [Mary] an injustice who hold that she gloried, not indeed, in her virginity, but in her humility.  She gloried neither in the one nor in the other, but only in the gracious regard of God.  Hence the stress lies not on the word 'low estate,' but on the word 'regarded.'  For not her humility but God's regard is to be praised.  When a prince takes a poor beggar by the hand, it is not the beggar's lowliness but the prince's grace and goodness that is to be commended."  (Luther's Works, Vol. 21, pg. 314).  "True humility, therefore, never knows that it is humble, as I have said; for if it knew this, it would turn proud from contemplation of so fine a virtue.  But it clings with all its heart and mind and senses to lowly things, sets them continually before its eyes, and ponders them in its thoughts.  And because it sets them before its eyes, it cannot see itself nor become aware of itself, much less of lofty things." (Ibid., pg. 315).

Blessings on your proclamation!

The Struggle of Faith

 

Abraham has been the key actor in a number of First Readings over the last several weeks and this 9th Week after Pentecost is no exception as we encounter him in Genesis 15:1-6, still wrestling with God's promises of offspring, when it seems more and more impossible.  The Second Reading from Hebrews 11 and the Gospel Reading from Luke 12 match well this week since all explore the notion of faith.  It will be the preacher's task to explore this notion as well.

(The following questions are not meant to be exhaustive, but only serve to lift up the function of the Word in the text.  This is a key concern of Law and Gospel preachers, since how the Word functions informs, to a great extent, how the sermon  will function.  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 is functioning primarily as Gospel here as God's promises are reiterated yet again to Abram.  Particularly as God directs Abram's gaze towards the heavens is God's greatness and abundance made known.

2.  How is the Word not functioning in the text?  Even though Abram's weariness and doubt are on full display, there is no word of Law here.  There is nothing that condemns Abram for his doubt or his fatigue.  God simply persists in stating the promise.

3.  With whom are you identifying in the text?  Clearly we are in Abram's shoes, struggling also when God's promises and our experience do not match up.

4.  What, if any, call to obedience is there in this text?  The Call to Obedience is always the Word functioning to invite us to live in response to God's work.  This is not the same as the call to faith.  What we have here, then, is the call to faith, which Abram exemplifies.

5.  What Law/Gospel couplet is suggested by this text?  Abram's struggle provides us with fodder for several couplets.  Some suggestions:  doubt/faith; despair/hope; worry/peace.

6.  Exegetical work:  Nahum Sarna's excellent verse-by-verse commentary on Genesis often opens up these texts wonderfully, and so it is here.  Sarna reminds us that the opening phrase, "after these things" refers to Abram's earlier rescue of the people of Sodom from their captors.  Sarna suggests that what Abram is worried about is "the possibility of revenge by the defeated kings."  God's answer is "Do not be afraid, Abram, I am your shield."  Also, Sarna suggests that the reward which God is speaking about is a reward that will be given to Abram for his refusal "to have any part of the spoils of war." (see 14:21-24).  This also makes sense. Finally, Abram's response to God's assurance also reflects the recent events, as Abram replies, "O Lord God, what will you give me, for I continue childless..."  In other words, "You can reward me all you like, Lord, but 'no material reward can equal the blessing of having children.'" (The JPS Torah Commentary, Genesis, pp. 112-113).  Walter Brueggemann is also helpful in his observations, which center more on Abram's reluctance to accept God's assurances.  Brueggemann suggests that the central question of this whole text is one which we all ask:  "Why and how does one continue to trust solely in the promise when the evidence against the promise is all around?  It is this scandal that is faced here.  It is Abraham's embrace of this scandal that makes him the father of faith."  Brueggemann argues that the structure of the dialogue is key, and finally "only the new awareness that God really is God provides the ground for Abraham's safe future."  And "finally the new reality of faith for Abraham must be accounted as a miracle of God." (Interpretation series, Genesis, pp. 140-145).  Brueggemann's comments echo those of Luther, much earlier, who said, "Faith consists in giving assent to the promises of God and concluding that they are true."  And "Righteousness is nothing else than believing God when He makes a promise."  (Luther's Works, vol. 3, "Lectures on Genesis", p. 19-20).

Blessings on you proclamation!

Judgment and Mercy

 

Isaiah 65:1-9 is the First Reading appointed for the 2nd Sunday after Pentecost in the Year of Luke.  There seems to be little connection with the story of the Gerasene demoniac in Luke 8 aside from the fact that dwelling in caves and places of the dead is present in both.  Nevertheless, it is a word of Law to any who would provoke God with secret practices that lead one away from the Living God.  It will be the preacher's challenge to preach this.

(The following questions attempt to get at the foundational question for Law and Gospel preachers, i.e. How is the Word functioning in the text?  These questions are best used with other fine sets of questions that have 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?  Undoubtedly the Word is mainly Law here, lifting up the multiple ways in which a "rebellious people" are following "their own devices."  "I will repay; I will not keep silent," says the Lord.  There is, however, a brief word of gospel at the end of the passage.  The Lord makes a distinction between those who have been condemned and the "chosen" and "my servants."  To these come a gospel word about homecoming and an inheritance.

2.  With whom are you identifying in the text?  We could identify with either the faithful or the unfaithful, or both.  If we identify with the unfaithful, we shall need to ask in which ways have we followed our own devices and left the path the Lord has set out for us.  If we identify with the faithful, we will offer a sacrifice of praise for God's abundant mercy.

3.  What, if any, call to obedience is there in this text?  Much of this text could be understood as an implicit call to obedience.  We could understand this passage as speaking to us about forbidden practices as God's people.  While we may not be engaged in these kinds of cultic practices, we could all readily recall ways in which we, as God's people, do not always engage in practices which are life-giving.

4.  What Law/Gospel couplet is suggested by this text?  Specific couplets can be identified using the terms in this text.  Some examples:  judged/forgiven; repaid for iniquities/redeemed; abandoned/embraced.

5.  Exegetical work:  This text is a contrast to many prophetic texts in that it does not condemn the people for oppressing the poor as is often the case.  Here rather is condemnation for cultic practices: burning of incense to the spirits, necromancy, and the eating of unclean flesh.  God makes it clear that these practices will not be tolerated amongst God's people.  Claus Westermann, in his classic commentary, illuminates the statement in verse 5:  "Verse 5, too, refers to an idea that was alien to the worshp of Yahweh - that of contagious 'holiness' due to the cult, which is thus equivalent to cultic impurity." (The OT Library series, Isaiah 40-66, p.401). Westermann also helps us understand what is going on in the last verses:  "This verse [v.8] shows how ch. 65 effects the transition from the earlier prophecy of doom to a new form of the announcement of God's action, one which at one and the same time announces salvation to some and judgment to others.  This was an extremely momentous change, because a divine intervention at once bringing ruin upon one section of the nation and salvation upon the other cannot possibly be conceived in terms of history." (Ibid., p. 404).

6.  How does the Crossings Community model work with this text?    Cathy Lessmann does a nice job of taking the phrase "Here I am," and showing its power to be both Law and Gospel. On one hand, this announcement brings us fear for when God shows up our sins are exposed.  On the other hand, this announcement also brings joy because when God shows up as Christ on the Cross our sins are forgiven.  See the entire analysis archived under its reference at crossings.org/text-study.

Blessings on your proclamation!

Trinitarian Boasting

 

Romans 5:1-5 is the Second Reading appointed for Holy Trinity Sunday in the Year of Luke.  This passage is as succinct a passage as there is in describing the actions of each member of the Trinity. Through Christ's work on the Cross we have peace with God, and God's love is poured into our hearts through the work of the Holy Spirit that has been given to us.  On this Trinity Sunday it might be a worthy task for the preacher to remind listeners that the gifts of grace come through all the Persons of the Triune God.

(The following questions are not meant to be exhaustive, but have been formulated in order to lift up the function of the Word in the text, a primary concern of Law and Gospel preachers.  How the Word functions, in large part, informs how the sermon will function, therefore this is essential.  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 whole text is full of the announcement of gifts, therefore it is the Word functioning as Gospel.  Right at the outset we are reminded that we are justified, we have peace with God, and we have obtained access to grace.  Nothing could be better news than that!

2.  How is the Word not functioning in the text?  Although suffering is mentioned, the Word does not really function as Law here.  There is no word which exposes our need for Christ.

3.  With whom are you identifying in the text?  St. Paul seems to be writing to us, the readers, so we identify with the readers.  We are the ones whom the Word addresses.

4.  What, if any, call to obedience is there in this text?  There is an implicit call to obedience here as we are exhorted, in some fashion, "to boast." This means to have confidence in God.  Is this an exhortation to faith or obedience?  I would argue it is the latter.

5.  What Law/Gospel couplet is suggested by this text?  Since there is no evidence of Law here we will have to invent some couplets based on the gospel words present.  Some ideas:  condemned/justified; enemies of God/at peace with God; having no access to grace/obtained access to grace.

6.  Exegetical work:  Kittel has an extended article about kauxaomai (boasting) which helps to understand how Paul is using this term here.  He writes that in OT usage, boasting is often thought about as self-glorying, "for in it we see that man desires to stand on his own feet and not to depend on God, that he builds on that which he himself can accomplish and control.  Hence 'to boast' can be synonymous with 'to trust'.  God, however, is the Almighty before whom all human boasting is to be stilled. Paradoxically there is opposed to self-confident boasting the true boasting which consists in self-humbling before God..." (Theological Dictionary of the NT, vol. III, p. 646).  Kittel continues:  "For Paul then as for the OT and Philo, the element of trust contained in kauxaomai is primary.  This means that self-confidence is radically excluded from [boasting in God], and there is only one legitimate [boasting in God], namely, [through our Lord Jesus Christ]." (Ibid., p. 649).  This understanding of boasting informs our reading of this text, then, for we see that for Paul boasting has everything to do with confidence in God, and nothing to do with confidence in self.

7.  How does the Crossings Community model work with this text?  James Squire, in his recent analysis, shows how we justify ourselves through conflict.  God in Christ does the opposite.  Christ suffers conflict for us, and thereby justifies us.  See the entire analysis at crossings.org/text-study.

Blessings on your proclamation!

Freedom Offered

 

Acts 16:16-34 is the First Reading for the 7th Sunday of Easter in the Year of Luke.  It is a story about freedom aptly positioned near the celebration of Memorial Day in the U.S.  A number of people are freed: a slave girl, the apostles, and, through faith and baptism, the jailer.  It will be the preacher's task to preach this freedom to all who listen.

(The following questions are fashioned to help the exegete 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 are best used in conjunction with other fine sets of exegetical questions.  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 announces freedom throughout the story.  In verse 18, the spirit of divination is ordered to come out of the girl, and does.  In verse 26 we have God, through natural causes, freeing the apostles from their chains, and in verse 31 Paul announces to the jailer what he must do to be freed from sin and judgment.  These are all Gospel functions.  The Word also lifts up the attitudes and practices of the owners of the slave girl.  Their vile comments before the magistrates and the punishments that follow for the apostles are all evidence of the world's need for a Savior.  This is the Word functioning as Law.

2.  With whom are you identifying in the text?  It is always advisable to identify with those to whom the Word is addressed, so in this case we identify primarily with those who are freed.  We can choose if that is the slave girl, the apostles, or the jailer, or perhaps all three.

3.  What, if any, call to obedience is there in this text?  The call to obedience is the Word functioning to invite us to live in response to God's work.  There is nothing explicit here, but we might note the example of the jailer who, after hearing God's word, binds up the wounds of the apostles and sets before them food and hospitality.  Faith produces gratitude and generosity.

4.  What Law/Gospel couplet is suggested by this text?  Using the terms in the text we can imagine several couplets:  bound/freed; slaves/free; condemned/forgiven.

5.  Exegetical work:  In one of the ironies of this text on freedom, the apostles are named by the slave girl as "slaves of the Most High God who proclaim to you a way of salvation."  As it turns out being slaves of the Most High is another definition of being free.  We see this in the reaction the apostles have to the earthquake which breaks their chains.  Even though they have been unjustly accused, spoken of in vile terms, beaten brutally, and cast into a jail cell, it is they who are singing hymns and making prayers to God in the night.  It is they who, though free to do so, refuse to slay their jailer in his sleep, or even run away when the opportunity presents itself.  The ones who purport to be free - the slave owners, the magistrates, and the jailer - are the ones in bondage to greed, power, and fear, in that order.  As William Willimon states so well in his commentary, "At Philippi it was demonstrated that there is freedom and then there is freedom."  (Interpretation series, Acts, p. 141).

6.  How does the Crossings Community model work with this text?  In his recent analysis, Jonas Ellison, allegorizes the jailer as one who is in bondage to the Law.  His predicament is the futility of salvation through the Law.  What Christ offers, according Ellison's analysis, is "unfettered freedom."  Go to crossings.org/text-study for the entire analysis.

Blessings on your proclamation!

An Unlikely Convert?

 

Now in the 6th Sunday of Easter, we continue in the Book of Acts, chapter 16:9-15, to hear about God's amazing work in the first days of the Church. This text, the First Reading appointed for this Sunday in the Year of Luke, is another story of one household that, like Cornelius' household (Ch. 10) will affect the way the Church goes forward.  Is this a working out of Galatians 3:28?  (No longer Jew nor Greek, slave nor free, male and female).  It will be the preacher's task to speak to what God is up to here.

(The following questions are not meant to be exhaustive, but are best used in conjunction with other sets of questions that have other concerns.  These questions have been developed to unearth the function of the Word in the text, a fundamental concern of Law and Gospel preachers.  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?  The Word is speaking first through the vision that comes to the evangelists, and then it comes to Lydia, about whom the writer says "the Lord opened her heart."  This is all a gospel function as God is at work calling and redeeming.

2.  How is the Word not functioning in the text?  There is no word of Law here, no place where the Word functions to expose our need for Christ.

3.  With whom are you identifying in the text?  We most often will identify with those to whom the Word comes.  In this case, then, those would be the evangelists and Lydia.  We could choose to identify with those called by God to answer  the call "Help us!" or we could choose to identify with Lydia, whose heart was opened by the Spirit to hear the good news.

4.  What, if any call to obedience is there in this text?  There is not an explicit call to obedience here, but a very good example is put before us.  As soon as Lydia and her household are baptized her hospitality knows no bounds.  This is an example of living in response to God's grace, which is what a call to obedience calls us to.

5.  What Law/Gospel couplet  is suggested by this text? Since there is no word of Law here, we will need to manufacture a few couplets.  Some suggestions:  closed heart/opened heart; judged unfaithful/judged faithful.

6.  Exegetical work:  Narrative exegetes are always keen to notice when the action deliberately slows down in the telling of a story, and we are invited to pay attention to a particular situation or person.  This is what we have here.  The story is tripping along with the report of smooth sailing from Troas to Samothrace, and then from there to Neapolis and Philippi.  Suddenly in verse 16, the action stops and the camera focuses on "a certain woman named Lydia, a worshipper of God...from city of Thyatira, a seller of purple cloth."  In this single sentence we learn the name of a woman who is not native to Philippi and apparently has moved to Philippi to sell her purple cloth.  She is a businesswoman.  Then the story goes on to say that God has been at work to open her up to hear the Gospel, which she does, and is subsequently baptized with all her household.  William Willimon, in his commentary, points out that Lydia's conversion is interesting for a number of reasons.  First, the writer is keen to attribute her conversion to "the work of God."  Second, she is a woman, and third, she is a rich woman.  (Interpretation series, Acts, p. 136-137).  One can't help but wonder if this story isn't a living out of Paul's ancient creed in Galatians 3:28:  "There is no longer Jew nor Greek, there is no longer slave nor free, there is no longer male and female."  Lydia's conversion breaks several of the power boundaries.  She is not a Jew, she is not a man, and she is not poor.  She is a rich Gentile woman.  Surprising?  No more than some of the other converts in the Book of Acts.  (e.g. the Ethiopian eunuch, Cornelius the Roman centurion).  

7.  Consider the insights of the pioneers of the New Homiletic?  Henry Mitchell always urged the preacher to celebrate with gusto at some point in the sermon.  In light of God's work in Macedonia, and specifically in Lydia and her household, why not celebrate God's grace which comes to the most unlikely souls.

Blessings on your proclamation!

When God's Work is a Problem for Us

 

Acts 11:1-18 is the First Reading appointed for the Fifth Sunday of Easter in the Year of Luke.  It is the apostle Peter's retelling of his encounter with Cornelius, the Roman centurion, who was visited by an angel who instructed him to send for Peter and hear a word from him.  It is striking how the narrative makes clear that the events described herein are God's work, not the work of either Peter or Cornelius.  It will be the task of the preacher to announce this powerful work to God's people.

(The following questions have been developed to lift up the function of the Word in the text, a primary concern of Law and Gospel preachers.  The way the Word functions informs us as to how the sermon will function, thus its essential role.  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 is functioning primarily as Gospel, showing God's determination to bring the good news to all people.  In Peter's retelling, it is the Spirit, the Lord, and God who are the subject of the verbs.

2.  How is the Word not functioning in the text?  The Law is little present here, calling us to repentance.  The only hint of Law is in the opening verses when the circumcision party calls into question Peter's willingness to enter into the house of and eat with Gentiles.

3.  With whom are you identifying in the text?  The Word is being spoken to the circumcision party, those who are resistant to this new state of affairs, so it will be important for us to identify with them and ask ourselves, "When have I resisted God's embrace of others?"

4.  What, if any, call to obedience is there in this text?  This text could primarily be heard as an implicit  call to obedience, the call being, "What God has made clean, you must not call profane."  In other words, our response to God's generous grace to us, is a generous grace towards those who differ from us.

5.  What Law/Gospel couplet is suggested by this text?  Using some of the terms in the text, we might construct a number of couplets.  A few ideas:  unclean/clean; rejected/embraced; judged lacking/accepted completely.

6.  Exegetical work:  Kittel has an important insight into the word translated "accepted" in verse 1.  The word is dexomai.  "The use of dexomai in this connexion - it is an equivalent of faith - shows us that in the total NT view man's existence over against God is limited to the reception of His gift.  It has no immanent possibilities.  In hearing this message, however, man is liberated for decision in relation to it... The divine claim of the Gospel sets man in the freedom of decision. This is the theological significance of the term dexomai." (Theological Dictionary of the NT, vol. II, p. 54).  What this points out is that even what is initially reported in verse one, that "the Gentiles had also accepted the word of God," is God's work.  Their faith, their acceptance, their welcome of God's word to them, was the Word doing it's work in them. That means that what has scandalized the circumcision party is God's work.  Isn't that often the case?  Our resistance to reach out to others or to allow them a place and a role in the Church is often justified using the Bible, when God is the one going ahead of us doing this outreach!  We can see this played out again and again in the disputes over the roles of all sorts of folks in our churches.

7.  How does the Crossings Community model work with this text?  Mark Marius does an excellent job of showing how our insistence on "law-abiding believers" only insures our own condemnation.  Thankfully, Christ has other ideas and sends the Holy Spirit to call us to God.  See this entire analysis at crossings.org/text-study.

Blessings on your proclamation!

Obeying God or What?

During the Easter season the lectionary appoints texts from the Book of Acts rather than from the Old Testament.  The First Reading for the Second Sunday of Easter in the Year of Luke is Acts 5:27-32, the story of the apostles' inquisition before the Sanhedrin.  It is a story filled with drama.  It will be the preacher's task to bring this drama to the listener.

(The following questions have been developed to lift up the function of the Word in the text.  These questions are best used in conjunction with other fine sets of questions with other concerns.  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?  This text is almost completely accusatory and therefore the Word functions as Law.  The apostles' succinct statement says it all, "We must obey God rather than human authority." This is not only a statement of their loyalty to God, but for the members of the Sanhedrin, it is a revealing of their disobedience.  Not surprisingly, their reaction (in verse 33, not in our text) is that "they were enraged and wanted to kill [the apostles]."

2.  How is the Word not functioning in the text?  The Gospel is only barely present in this text, where the apostles announce that God appointed Jesus in order "that [God] might give repentance to Israel and forgiveness of sins."  It is clear, however, that the members of the council do not hear this as Gospel.

3.  With whom are you identifying in the text?  It is tempting to want to identify with the apostles here, but we are always well-advised to identify with those to whom the Word is spoken. In this text the Word comes to the members of the council.  We do well to ask ourselves when we have behaved as they are.

4.  What, if any, call to obedience is there in this text?  Since this text is mostly accusatory and not instructive, a call to obedience isn't present here.  If there is a call, it is the call to faith.

5. What Law/Gospel couplet is suggested by this text?  We will need to manufacture some couplets in this story, using the details we are given.  Some ideas:  opposing God/blessed by God; accusing/forgiving.

6.  Exegetical work:  William Willimon, in his commentary, summarizes the irony in this story:  "These religious leaders whose lives are supposed to epitomize complete obedience to the will of God have exchanged that sacred duty for the role of official power brokers and Roman quislings, whose job it is to keep their people from causing too much trouble for the Roman occupation forces.  Peter's speech has touched a nerve in their compromised hearts, for 'When they heard this they were enraged and wanted to kill them' (5:33)." (Interpretation Series, Acts, p. 57).  Matthew Skinner makes the case that this scene sets up the whole conflict scenario which will play out in the Book of Acts:  "...Acts uses this occasion to characterize the council, the same body to deliver Jesus to Pontius Pilate in Luke 22:66, as opponents of both the apostles and God.  Acts never reconsiders this; the rest of the story carries the indictment forward."  (Acts; Catching Up with the Spirit, p. 84).

7.  How does the Crossings Community model work with this text?  Matthew DeLoera does an excellent job of bringing this text into the present day through his recent analysis entitled "Obeying God, or Obeying Ourselves?"  He addresses our delusions about our own motives and clearly shows how the Law is brought to bear in this text.  Go to crossings.org/text-study to read the entire analysis.

8:  Consider the insights of the pioneers of the New Homiletic?  The advice of Charles Rice was always to help listeners recognize their shared story in a text.  This text would be ripe for attempting to do just that.

Blessings on your proclamation!

Empty Graves

First Corinthians 15:19-26, the Second Reading for the Festival of the Resurrection of our Lord in the Year of Luke, is a piece of St. Paul's great treatise on resurrection.  He "places all his [Easter]eggs in one basket," if you will, saying that "if for this life only we have hoped in Christ, we are of all people most to be pitied."  In a phrase, all depends on resurrection. It will be the preacher's challenge to proclaim this provocative good news.

(The following questions have been developed to highlight the function of the Word in the text, a fundamental concern of Law and Gospel preachers.  The way the Word functions is what authorizes the way a sermon may 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 apostle's insistence that all depends on the reality of the resurrection, which indeed will happen, makes this primarily a Gospel text. This text is about what Christ will do:  destroy every ruler, authority, and power, and finally Death itself.

2.  How is the Word not functioning in the text?  The Law is only barely visible in this text.  The verses which remind us of our hopeless state without resurrection, and the presence of death, remind us of our need for a risen Savior, but they do not explicitly call us to repentance.

3.  With whom are you identifying in the text?  We might very well identify with those whom Paul calls out earlier in the chapter, i.e. those who say there is no resurrection of the dead. (vs. 12)  Undoubtedly this great mystery causes more than a few doubts to arise in our hearts and so we might be well served to admit to those.

4.  What, if any, call to obedience is there in this text?  The Word functioning to invite us to live in a certain way in response to the Gospel is not present here.

5.  What Law/Gospel couplet is suggested by this text?  We might take some terms right out of these verses to construct several couplets that could serve us well:  pitied/hopeful; died/raised; dead/alive, hoping in this world only/hoping in Christ.

6.  Exegetical work:  Kittel's discussion of the term katargeo, translated as "destroyed" in verses 24 and 26 is helpful.  "In the religious sense, which is almost exclusive to Paul, it means 1. 'to make completely inoperative' or 'to put out of use.'  As applied to God and Christ (a.), it signifies a religious benefit or liberation; as applied to men (b.) it denotes offence against a religious order or ordinance." (Theological Dictionary of the NT, vol. 1, p. 453).  Sixth century philosopher, Oecumenius says it this way:  "The principalities and powers will be abolished and will be left powerless."  (Ancient Christian Commentary on Scripture, NT, vol. VII, p. 161). All of these voices capture the good news that is being proclaimed here:  the powers of the world, and finally death itself are rendered impotent, inoperative, and of no threat because of the resurrection of Christ.  This is the good news.

7.  How does the Crossings Community model work with this text?  Steven Kuhl, in his 2014 analysis, does a nice job of lifting up the difference between hoping in this life only, and hoping in the life which Christ offers.  This analysis gets at the heart of our need for a Savior: we naturally hope only in this life where we live under the illusion that some control is in our hands.  What hope in Christ does is free us from the need for this illusion. See the complete analysis, archived under its reference at crossings.org/text-study.

Blessings on your proclamation!

Weighing out Righteousness

 

Philippians 3:4b-14, the Second Reading appointed for the 5th Sunday in Lent in the Year of Luke, is a subtle text that calls us to examine closely the source of our confidence.  Is our confidence in God's grace or in our own spiritual pedigree?  That is the question that the preacher will present to the listeners this week.

(The following questions are part of a method developed to explore the function of the Word in a text.  These questions are best used alongside other exegetical questions which have other concerns.  This method and a brief discussion of Law and Gospel preaching are available in my book, Afflicting the Comfortable, Comforting the Afflicted, available from wipftandstock.com or amazon.)

1.  How does the Word function in the text?  The Word functioning as Law is always the Word lifting up our need for Christ.  In a subtle way, that's what this text does.  Over and over, St. Paul is reminding us of our need for "a righteousness from God based on faith," not one that comes through the Law.  It is clear that Paul, himself, struggled to let go of the righteousness of the Law with all of its attraction, and he calls us to let go of that ourselves.

2.  How is the Word  not functioning in the text?  The Word functioning as Gospel is well hidden in this text.  For the most part it is absent, but then Paul, in discussing what motivates him as he runs the Christian race, gives us a glimpse of the Gospel:  "because Christ Jesus has made me his own."  This brief statement is Gospel.

3.  With whom are you identifying in the text?  We are certainly those to whom Paul is writing, for all of us, by human nature, place our confidence in the flesh, in what we can accomplish on our own.

4.  What, if any, call to obedience is there in this text?  The "pressing on to the goal of the heavenly prize" that Paul speaks of at the end of the passage is certainly the Word functioning as a Call to Obedience.  Christ Jesus has made us his own, and now, in response to that grace, we press on to do all we can to live a life pleasing to God.

5.  What Law/Gospel couplet is suggested by this text?  The terminology that Paul uses here could certainly be used to create some couplets.  Some ideas:  self-righteousness/Christ's righteousness; confidence in the flesh/confidence in Christ; loss/gain.

6.  Exegetical work:  Several early scholars identify a key feature of Paul's argument: he doesn't say that his former life in Judaism was rubbish, but that he now counts it as rubbish compared with knowing Christ.  John Chrysostom writes: "He does not say, 'the law is privation' but I count it loss."  "So whatever gain I had in the law, I count as loss on account of Christ."  Theodoret also says, "It is not that I flee them as base things but I prefer what is superior." (Ancient Christian Commentary on Scripture, NT, vol. VIII, p. 270).  The Reformers, not surprisingly, center in on where Paul's confidence lies.  Henry Airy writes, "Let this then, teach us not to have confidence in any outward thing whatsoever without Christ." (Reformation Commentary on Scripture, NT, vol. XI, p. 75).  John Calvin, also follows this line: "Paul, therefore, divested himself not of works, but of that mistaken confidence in works with which he had been puffed up." (Ibid., p. 77).  Fred Craddock, in his contemporary commentary, is careful to point out that Paul is not bad mouthing Judaism here.  Indeed, he is clear that he counts his Jewish identity as a "gain".  Craddock says, "What Paul is saying is that Christ surpasses everything of worth to me." "He counts gain as loss." (Interpretation series, Philippians, p. 58).  

7.  How does the Crossings Community model work with this text?  There are a number of fine analyses of this text available on the Crossings text study website, but Marcus Felde, it seems to me, in his 2014 analysis, makes a very clear case for how this text unveils where our confidence lies.  Using the terminology of Wall Street, he shows how "The Law Tanks, but Faith Floats."  See this, and other analyses by going to crossings.org/text-study and searching under the reference.

Blessings on your proclamation!