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!