Unable to Keep Silent

 The prophet in Isaiah 61:10 - 62:3 is perhaps the model for Simeon and Anna in the Gospel lesson appointed for this, the First Sunday of Christmas in the Year of Mark. The prophet is rejoicing greatly over the deliverance which has come to God's people, Israel.  Along with Psalm 148, the psalm appointed for the day, it seems that the whole of Scripture is rejoicing.  It will be the preacher's great joy to follow in this way.

(The following questions are not meant to be exhaustive, but are best used in conjunction with other fine sets of questions available to exegetes. These questions are from a method designed to highlight 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?  There is nothing but rejoicing in this text.  The speaker in verse 61:10 seems to be the nation of Israel itself, who rejoices over God's salvation.  The prophet speaks in 62:1-3, rejoicing in the redemption that has come to Israel, as well as in its new name, which is revealed in later verses as "My Delight is in Her" and "Married" (vs. 4), and "The Holy People, the Redeemed of the Lord" and "Sought Out, A City Not Forsaken" (vs. 12).  All this rejoicing is a Gospel function.

2.  How is the Word not functioning in the text?  In these select verses there is no word of Law, but it can be seen easily in the verses which follow, noting Israel's former name:  Forsaken.

3.  With whom are you identifying in the text?  We identify with the people and the prophet who are rejoicing.  We too are the redeemed.  We rejoice that Christ has come and redeemed his people.  Christ is making all things new.  We, like the prophet, will not keep silent.

4.  What, if any, call to obedience is there in this text?  There is no explicit invitation here to live in a certain way in response to God's work, but the prophet is an example to us.  Our salvation in Christ is a marvelous thing.  We do well to "go and tell it on the mountain."

5.  What Law/Gospel couplet is suggested by this text?  The couplets are easy to spot in that the gospel portion of the couplet is already given.  One couplet has already been mentioned:  forsaken/delighted in.  Other possibilities:  unholy/holy; lost/redeemed; left behind/sought out.

6. Exegetical work:  Claus Westermann, in his classic commentary, highlights the ongoing nature of God's redemption, pointing to the earth's creative action in bringing forth shoots and the garden which also bears fruit.  "As thus described, God's saving work for Israel's sake is very different from a once-for-all act of deliverance.  Instead, what is here described is the steady and uneventful effecting of blessing, as at the end of v.3, with which v.11 obviously connects back, 'trees of salvation, a planting of Yahweh's.'" (The OT  Library series, Isaiah 40-66, pp. 370-371).  What Westermann is suggesting is that God's redeeming action is a continual renewal, or as the writer of Lamentations reminds us, a mercy that is "new every morning."  No wonder the prophet is rejoicing.

7.  Consider the insights of the pioneers of the New Homiletic?  A number of these pioneers could be guiding us in this text.  Henry Mitchell's insistent that celebration be part of any preaching event, is certainly in order here.  Seeking to bring the experience of rejoicing to the listeners would be Fred Craddock's advice. Charles Rice would  remind us to help the listener recognize their shared story in this text.  All of this is good advice.

Blessings on your proclamation!

A Final Doxology

 

Romans 16:25-27 is, according to one commentator, "nothing less than the proclamation of the final victory of God's grace:  the restoration of his gracious lordship over his redeemed creation." (Paul Achtemeier, Interpretation series, Romans, p.240).  For such a short reading, that is saying something.  Often overlooked during the 4th Sunday of Advent in the Year of Mark, this short reading is well-worth considering.  The preacher is sharing nothing less than God's final victory of grace.

(The following questions are not meant to be exhaustive, but serve only to highlight the function of the Word in the text, a primary 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?  This final doxology is the Word functioning as pure Gospel. God's gracious action of strengthening is first announced, and then, even greater, the announcement that what has been kept secret is now disclosed to bring about the obedience of faith.

2.  How is the Word not functioning in the text?  There is no word of Law here, no word which exposes our need for Christ.

3.  With whom are you identifying in the text?  We are those who are privileged to hear this glorious announcement. We are those whose only role is to praise this only wise God.

4.  What, if any, call to obedience is there in this text?  There is no call to obedience, no word which invites us to live in a certain manner in response to God's work.

5.  What Law/Gospel couplet is suggested by this text?  Since the Law does not appear here, we will need to use our imaginations to complete the couplets.  Some suggestions:  weak/strong; left without hope/given hope.

6.  Exegetical work:  Kittel's discussion of several Greek terms in this doxology give us some insight into St. Paul's mindset.  In discussing the word starizo (translated 'strengthen') in verse 25, Kittel notes this assumption:  "[This term] presupposes that the Christians who are to be strengthened are under assault and in danger of becoming uncertain or slothful in their faith or walk."  "The effect or aim of strengthening is the impregnability of Christian faith in spite of the troubles which have to be endured." (Theological Dictionary of the New Testament, vol. VII, p.656).  Kittel's perspective is supported by the fact that just prior to this final doxology, Paul warns his readers about "those who cause dissension and offenses."  "Such people do not serve our Lord Christ, but their own appetites, and by smooth talk and flattery they deceive the hearts of the simple-minded." (16:17-18).  The other term which Kittel explores is mysterion, translated 'mystery.'  Kittel writes: "The mystery of God does not disclose itself.  At the appointed time it is in free grace declared by God Himself to those who are selected and blessed by Him." (TDNT, vol. IV, p. 821).  Another insight, that I am beholden to R.C.H. Lenski for, in his classic commentary, is his observation that all the eons, past, present, and future, are part of this doxology.  He writes, "Three expressions are outstanding...first, all the eons that extend back into eternity [vs. 25] - last, all the eons that reach forward into eternity [vs. 27] - between them the God of all eons, past, present, and to come: 'The eternal God' from eternity to eternity." (Interpretation of St. Paul's Epistle to the Romans, p.928).

Blessings on your proclamation!

A Lifestyle of Joy

I Thessalonians 5:16-24 is a beautiful series of exhortations that has only scant relation to the day for which it is appointed, the 3rd Sunday in Advent, in the Year of Mark. The only tie seems to be the mention of the "coming of the Lord Jesus" in verse 23.  Be that as it may, it still has potential for being good news to listeners who tire of the holiday hubbub, and need to hear the good news that God is faithful.  It will be the preacher's joy to announce that.

(The following questions are part of a method developed to highlight the work of the Word in the text, a central concern of Law and Gospel preachers.  These questions are best used in concert with other sets of questions which have other concerns.  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?  Since nearly every verse includes an imperative, it is clear that the primary way the Word functions here is as a Call to Obedience.  This is the Word  functioning to invite us to live in a certain way in response to God's work in Christ.  The last verse, however, is pure Gospel.  "God is faithful, and God will do this:  sanctify us, keep us sound and blameless at the coming of our Lord Jesus Christ.

2.  How is the Word not functioning in the text?  There is really no Law here, no word which exposes our need for Christ.  The first reading from Isaiah includes Law.

3.  With whom are you identifying in the text?  We are those being encouraged and exhorted here.  Paul is speaking to us in our context.

4.  What Law/Gospel couplet is suggested by this text?  Due to the lack of Law in the text, we shall need to create a number of couplets via the Gospel word present. Some ideas:  unsound/sound; found guilty/blameless; unholy/sanctified.

5.  Exegetical work: It is noteworthy that every imperative in this text is a present imperative, including the prohibitions.  This suggests an ongoingness to these commands, a lifestyle, if you will.  We are to live a life of rejoicing, prayer, and thanksgiving, not simply participating dutifully in these activities in worship alone.  Also, the prohibitions in present tense suggest that we discontinue a pattern that has begun:  quenching the Spirit and rejecting prophetic words. The ongoingness is the point.  One helpful point that Beverly Roberts Gaventa makes in her commentary is that the pairs of verses in 19-20, and 21-22 act as clarifiers for each other.  She suggests that those who quench the Spirit do so by despising the words of the prophets, and holding onto what is good and abstaining from evil comes from first testing everything to see what is worthy.  (Interpretation series, First and Second Thessalonians, p. 84).

6.  Consider the insights of the pioneers of the New Homiletic?  Bringing the experience of the text to the listener was always of paramount importance to Fred Craddock.  This will be particularly important in preaching this text, bringing these words into the modern context.

Blessings on your proclamation!

Expectant Waiting

 II Peter 3:8-15a, the Second Reading appointed for the 2nd Sunday of Advent in the Year of Mark, is a reading easily forgotten amidst the more well-known readings from Isaiah 40 (Comfort, O Comfort, my people), and Mark 1, where we hear John the Baptizer announcing the coming of the Christ.  This text belongs with those, however, as the writer exhorts us to "wait expectantly" for the coming day of God.  What that might look like will be the preacher's privilege to share.

(The following questions are part of a method developed to unearth the way the Word functions 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 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 and amazon.)

1.  How does the Word function in the text?  The Word functions in this text in every way that it can.  Initially we hear words of comfort: "The Lord is not slow about his promise... but is patient with you, not wanting any to perish, but all to come to repentance."  This is a Gospel function.  The next verse reminds us of our need for a Savior - a Law function:  "But the day of the Lord will come like a thief... and everything done on it will be disclosed."  Following that we have a rhetorical question functioning as a classic call to obedience:  "...what sort of persons ought you to be in leading lives of holiness and godliness, waiting for and hastening the coming of the day of God?"  The passage ends with another call to obedience:  "...strive to be found by him at peace, without spot or blemish."

2. With whom are you identifying in the text?  It is always important to identify with those to whom the Word is addressed, and so here we understand ourselves as those addressed by this Word.  We hear the words of comfort as to us, we hear the words of warning as to us as well, and we take the calls to obedience as calls to us.

3.  What Law/Gospel couplet is suggested by this text?  We might look at that pattern of Law and Gospel pointed to above and conceive of couplets that reflect this pattern.  Some suggestions:  fear/faith; judged/forgiven; bound/free.

4.  Exegetical work:  Three times, in verses  12-14, the writer uses the word prosdokao, translated often as "waiting." What might be lost is the element of expectant waiting that goes with this term.  We are exhorted to wait in a specific way, looking forward to what is to come, expectantly, not fearing the coming day of God.  Pheme Perkins, in her commentary, reminds us that the writer is hearkening back to Hebrew scriptures where God is proclaimed to be "slow to anger and abounding in steadfast love." (Joel 2:12-13, Jonah 4:2, etc.)  (Interpretation series, First and Second Peter, James, and Jude, p. 190).  The context of this passage is also important to recognize.  Not included in this text are the preceding verses which speak of the "scoffers," those who regard the Lord's delay as evidence of divine disinterest or neglect.  What we are presented with then, are two alternatives to interpreting the Lord's delay: disinterest or forbearance?  One comes from unbelief, and the other from faith.

5.  Consider the insights of the pioneers of the New Homiletic?  Charles Rice was always insistent that the preacher seek to help listeners recognize their shared story in a text.  Perhaps that advice could be helpful here, as a preacher helps listeners recognize how they interpret the Lord's delay.

Blessings on your proclamation!