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!