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!

What the World Needs Now

 Second  Corinthians 5:16-21 is a passage packed with wonderful Pauline theology.  It not only lays out the work of Christ, but Paul's understanding of his ministry as well.  This is the 2nd reading appointed for the 4th Week in Lent in the Year of Luke.  Like the gospel reading, the Prodigal Son, this passage highlights reconciliation as what is at the heart of God.  It will be the preacher's great joy to proclaim this reconciliation to the hearers.

(The following questions are not meant to be exhaustive, but are best used along with other fine sets of questions available to exegetes. These questions have been formed to help unearth the way the Word functions in the text, a crucial 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 functions in every way it can in this rich text.  Interestingly, the opening "therefore" in verse 16 clues us in to an opening Call to Obedience, which is always the Word functioning to invite us to live in a new way in response to the Gospel.  The motivating Gospel is in verses 14-15, and the invitation in vs. 16 invites us to no longer regard our fellow human beings "from a human point of view," (i.e. through bias and prejudice).  In verses 17-19 the Word functions as pure Gospel, proclaiming that "all this is from God."  God's reconciliating work is the crux of the Gospel.  These verses also remind us of another Call to Obedience - that we take up the mantel of an ambassador for Christ - and continue this work of reconciliation.  Finally, at the end of verse 20, as we are exhorted to "be reconciled to God," we are reminded of our need for grace, which is the Word functioning as Law.

2.  How is the Word not functioning in the text?  As I said above, the Word is functioning in every way it can here, but I hope it is clear that there is little Law.  Yes, the preacher could acknowledge the "old creation" which has passed away, or our need for reconciliation, but an emphasis on the Law would not be in line with the intent of this text.

3.  With whom are you identifying in the text?  We are clearly the audience for these words.  We stand in need of God's reconciling work, we are recipients of God's grace, and we are the ones called to this ministry of reconciliation.

4.  What Law/Gospel couplet is suggested by this text?  Using the terminology present, we can create several appropriate couplets.  A few suggestions: old creation/new creation; having enmity with God/reconciled with God; wholly sinful/wholly righteous.

5.  Exegetical work:  In Kittel's discussion of katallasso (reconciliation), he notes that "in the NT it is only Paul who uses the word of the relation between God and man, and [to reconcile] is used only of God, [to be reconciled] only of man.  God reconciles us or the world to Himself... He is not reconciled."  Kittel makes it clear that "the supremacy of God over man is maintained in every respect." (Theological Dictionary of the NT, vol. I, p. 255)  He goes on to say that katallassein denotes a transformation or renewal of the state between God and man, and therewith of man's own state.  In 2 C.5:18 it is introduced as the basis of the most comprehensive renewal possible for man..." (Ibid.)  St. Chrysostom concurs in his ancient commentary:  "We have been born again by the Spirit and have learned a different kind of behavior, which is that of heaven." (Ancient Christian Commentary on Scripture, NT, vol. VII, p. 248).  "We ought to live for Christ... because we have been made into something different.  We now have a new life." (Ibid., p. 249).  "Let us forget the whole past and, like citizens in a new world, let us reform our lives, and let us consider in our every word and deed the dignity of him who dwells within us." (Ibid., p. 250).  Ernest Best, in his contemporary commentary, takes on the skeptics who scoff at our newness in Christ:  "Paul has something here then for those who say pessimistically, 'You cannot change human nature.'  He would have agreed but would have gone on at once to say, 'But God can in Christ.'" (Interpretation series, Second Corinthians, p.55).

6.  How does the Crossings Community model work with this text?  In a brand new analysis, Peter Kevel does a nice job in laying out the problems of a world that is unreconciled to God, as well as showing very clearly God's initiative in this reconciling work.  See the entire analysis by going to crossings.org/text-study.

Blessings on your proclamation!

Come to the Waters

 

The Third Sunday in Lent in the Year of Luke features Isaiah 55:1-9 as its First Reading.  This passage speaks to exiles, to those who have had no home for a long time. Walter Brueggemann, the well-known OT scholar, likened our present sense of cultural dislocation to that of folks in exile.  He said that we long for a home, but seem unable to either find a new one or return to the one from which we came. (Christian Century, July 2-9, 1997). Because of this, Isaiah's words are words of Gospel to those who hunger and thirst for home.  The preacher's task will be to announce this to the world.

(The following questions follow a method which has been developed to raise up the function of the Word in the text. This is crucial for the preacher to understand since the way the Word functions in the text is, in large part, the way 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?  There is no doubt that the first five verses are water to thirsty souls and abundance to those who live in poverty.  As such they are pure Gospel, culminating in God's promise to glorify those who call on Yahweh.  Verses 6-7 are an invitation to forsake wickedness, a classic Call to Obedience.  The final two verses are ambiguous; their function depends on how you hear them.  "My thoughts are not your thoughts" could be pure Gospel, freeing us from our self-condemnation.  Or this same phrase could be Law, exposing our failure to design our lives in God-pleasing ways.

2.  How is the Word not functioning in the text?  As stated above, there is only a hint of Law in this text.  While the final verses could be heard as Law, there is no direct call to repentance here, no Word which functions to lift up our need of a Savior.

3.  With whom are you identifying in the text?  We have a number of choices here.  We could identify with those who are thirsting and poor.  We could identify with those who are caught in the endless cycle of spending money on those things that do not satisfy.  Or we could identify with those who know their thoughts to be anything but God's thoughts. The preacher will do well to identify with those who seem nearest to his or her experience, not necessarily those of his or her listeners.

4.  What, if any, call to obedience is there in this text?  As already stated we have a Call to Obedience in verses 6-7.  In these verses the Word functions to exhort us to follow a different path, one that reflects the thoughts and ways of Jesus.

5.  What Law/Gospel couplet is suggested by this text?  There are a host of  ideas one could draw from in this text.  A few suggestions:  thirsty/sated; poor/well-supplied; not bread/Bread of Life; not satisfied/eternally satisfied.

6.  Exegetical work:  Claus Westermann, in his classic commentary, quotes J. Begrich in giving insight into the opening verses:  "In respect of form, 55:1-5 is an invitation on the part of Wisdom to be guests at her table... Notice that, as in Prov. 9:11, this invitation culminates in a promise of life." (The OT Library series, Isaiah 40-66, p.281).  Westermann goes on to explain that these opening verses are "in imitation of street vendors."  The meaning of this invitation is, "Life in its fullness is awaiting you!" (Ibid., p.282).  Westermann also has some important insights regarding the final verses:  "'Thoughts' does not have the meaning of 'reflections', but...of plan or design.  The ways are appropriate to the execution of these plans or designs."  God's plans and design then are "to procure Israel's salvation." (Ibid., p. 288).  Luther, as might be expected, was quick to identify 'that which does not satisfy' with works righteousness:  "Thus you see that the prophet is calling us away from our own righteousness in highly forceful and dramatic words and is directing us to the free righteousness of God." (Luther's Works, vol. XVII, p. 251).  God says, "Before this you had no food. Now I will fill you with the choicest marrow." (Ibid.).

7.  How does the Crossings community model work with this text?  In his 2016 analysis, Steven Kuhl does an extensive law/gospel analysis of this text.  Kuhl calls upon the insights of a number of scholars in bringing out the difference between living by God's promises, or by the Law.  Go to crossings.org/text-study for the entire analysis archived under its reference.

Blessings on your proclamation!

Though an Army Encamp Against Me

 

Psalm 27, the psalm appointed for the Second Sunday in Lent in the Year of Luke, seems almost fore-ordained, given world events.  As we attend worship this Sunday, the citizens of Ukraine will likely still be under attack from massive Russian forces, literally "an army encamped" against them, "war rising up" against them.  We pray that the people of Ukraine would experience God's protection and deliverance in these days.  It will the preacher's task to bring these prayers to the those who listen.

(The following questions have been developed to highlight 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 questions available to exegetes.  For more on this method and on Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  The Word is functioning as both Law and Gospel alternately.  In verses 1-6, the psalmist is clearly confident, proclaiming God's strength, protection, and deliverance.  "I will be confident" (vs. 3) is a testimony of faith in God.  Verses 7-12 are a different story.  Here the Law is at work, showing us our need for a Deliverer.  The psalmist is pleading here for mercy.  Finally in verse 13-14, the psalmist returns to a proclamation of faith.

2.  With whom are you identifying in the text?  This is an interesting question.  We have several alternatives:  the speaker in verses 1-6 and 13-14, or the speaker in verses 7-12.  Some commentators have surmised that these voices represent two different people.  Another alternative is a person of faith whose faith falters - a  common experience.

3.  What, if any, call to obedience is there in this text?  The Word functioning to invite us to a certain response to the Gospel is not present here.  What we have here is a call to faith, not a call to obedience.

4.  What Law/Gospel couplet is suggested by this text?  Given the vivid language in this psalm, we can readily imagine a number of couplets:  fear/faith; cast off/rescued; under attack/delivered.

5.  Exegetical work:  Many writers have commented on the two-fold structure of this psalm, and its varied mood.  The Layman's Bible Commentary calls this 'trust and lament combined." (Psalms, p. 57)  The Cambridge Bible Series says that "enthusiastic confidence is the keynote of the first six verses of the Psalm... Suddenly all is changed:  jubilant rhythm is abandoned; anxious supplication takes the place of joyous faith." (The Book of Psalms, p. 139).  Some suggest this psalm is two, or at least two different voices.  John Eaton, in his commentary, believes that this psalm is very understandable as a faithful person whose faith falters:  "The pattern of this psalm may give the impression of a person in two minds.  Such profession of trust, such apprehension of being abandoned!  Is it possible so to believe while doubting, to be both brave and fearful?  It seems to have been so for our psalmist; and a tradition of combining in one song praise and lament, confidence and supplication, gave him a way of honest communication with God."  (The Psalms, p. 135-136).  

6.  Consider the insights of the pioneers of the New Homiletic?  Help your listeners experience a text, said Fred Craddock. This text might be a wonderful opportunity to try to achieve that.  With the Ukraine people fighting for their lives, living out this psalm, listeners could very well be drawn into the experience of a people under siege. It might be a very important task for the preacher to help listeners experience just that.

Blessings on our proclamation!