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!