I Corinthians 1:18-31,the Second Reading for the 4th Sunday after Epiphany in the Year of Matthew, is a text that matches very well with the Beatitudes from Matthew 5, which are the appointed Gospel text. In both, God's reversal is evident, where the folks thought low and despised by the world are the very ones God uses for God's own purposes. This is, of course, not good news to everyone - at least not at first reading. It will be the preacher's task to unearth the gospel here for all.
(The following questions have been developed to help exegetes ponder the way the Word works 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 from other sources. 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? God is the actor in this text and God's actions are both and at the same time "foolishness" and "wisdom." Christ crucified is a stumbling block to some and a reason for rejoicing to others. In this way the same word functions as both Law and Gospel, both as a call to repentance and a clear word of mercy.
2. With whom are you identifying in the text? We might do well to identify with "the called," those that hear the Word and respond in faith, but it might be wise to consider how this Word calls us to repentance as well. St. Paul says that God is "the source" of our life in Christ, our wisdom, our righteousness, sanctification, and redemption. It might be worth pondering how we often insist on being our own source for life.
3. What, if any, call to obedience is there in this text? The call to faith is what we have here, not the call to obedience. There will be certain ways that God calls us to live explored later in this letter.
4. What Law/Gospel couplet is suggested by this text? There are a number of couplets laid out in this text, any of which may serve well as a way of proceeding: foolishness/wisdom; stumbling block/power of God; weakness/strength.
5. Exegetical work: More than one commentator down through the ages has wrestled with the human inability to fathom God's wisdom in Christ crucified. The 4th century writer, Ambrosiaster, said, "Under the judgment of God the wisdom of the flesh can only blush at its miscalculation." (Ancient Christian Commentary on Scripture, NT, vol. VII, p. 18). The German reformer, Hesshus, wrote that "God commanded his only-begotten Son to suffer death on the cross. These and innumerable other things seem absurd and foolish to our reason." (Reformation Commentary on Scripture, NT, vol. IXa, p. 26). Hans Conzelmann, in his contemporary commentary, calls God's wisdom in Christ crucified "an alien wisdom." (Hermeneia series, First Corinthians, p. 52) This seems to get at the crux of it. God's wisdom is strange to us, counter-intuitive, foolishness to our way of thinking. Richard Hays goes a step further, saying that "the cross becomes the starting point for an epistemological revolution." "To enter the symbolic world of the gospel is to undergo a conversion of the imagination." (Interpretation series, First Corinthians, pp. 27, 31).
6. Consider the insights of the pioneers of the New Homiletic? Eugene Lowry advocated that a preacher always take a listener on a journey from disequilibrium to equilibrium. This text might be a wonderful vehicle for such a strategy.
Blessings on your proclamation!
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