Rejoice That Your Names Are Written in Heaven

 The minor festival of Michael and All Angels falls on the 19th Sunday of Pentecost this year, and as such we have a rare opportunity to observe this festival.  The texts naturally revolve around the subject of angelic beings and even include Revelation 12:7. one of only two texts (the other being Jude 9) where Michael is mentioned in scripture.  This might be a rare opportunity to talk about spiritual warfare, a topic that many mainline preachers are not familiar with.   The Gospel lesson appointed for the day is Luke 10: 17-20, the text we will look at below.

(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 have been developed to highlight the way the Word functions in the text, a fundamental 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 almost exclusively as Gospel here, as we are assured of the power Christ has over the enemy.  We are also reminded that our names "are written in heaven."

2.   How is the Word not functioning in the text?  The Word does not function as Law in this text, except to the extent that we are reminded that we have real spiritual enemies.  Nevertheless, there is no call to repentance here.

3.  With whom are you identifying in the text?  It is usually wise to identify with those addressed by the Word, but here that is a challenge, since the seventy who hear these words are difficult for us to identify with.  We are not literally treading on scorpions and serpents, after all.  One place we can identify with the seventy is when we are reminded of our assured place in the kingdom.

4.  What, if any, call to obedience is there in this text?  The call to live life in a certain manner in response to the Gospel is not here.

5.  What Law/Gospel couplet is suggested by this text?  There is language in the text that lends itself to couplets if we use our imagination.  Some suggestions:  defeated/victorious; weakened/strengthened.

6.  Exegetical work:  When one looks at the commentaries on this text down through the ages, one soon realizes that  this tradition of the banishing of Satan from heaven has a number of interpretations.  Fifth century theologian, Cyril of Alexandria, surmises that the coming of the Christ is the time when Satan fell from heaven.  "...before the coming of the Savior [Satan] possessed the world.  All was subject to him...Since the only-begotten Word of God came down from heaven, he has fallen like lightning." (Ancient Christian Commentary on Scripture, NT, vol. III, p. 175).  Francois Lambert, the French reformer, imagined that Satan fell from heaven during the time that the seventy were sent out.  "[Jesus said], 'I was watching Satan.'  That is, 'he fell from the sky just like lightning during the amazing assault and I perceived then the destruction of every strength and cunning of Satan, so he will be able to do nothing to those who believe in me." (Reformation Commentary on Scripture, NT, vol. III, p. 220).  Luther also commented on this text, saying, "It is uncertain on what day the fall of the angels occurred, whether on the second or on the third [day of Creation]... We do not know whether the heavens at that time were finished or still crude and unfinished." (Luther's Works, vol. 1, "Lectures on Genesis," p. 150).  In his sermons on  the Gospel of John, Luther again tackles this text, now highlighting the penultimate verse in the text:  "'...and nothing shall hurt you.'  For I have placed in your mouth the Word which is My Word, and have given you the Baptism which is My Baptism; and through these I want to demonstrate my mighty power.  Now since we have such a treasure, we have everything and are lords over all lords.  On earth we are beggars, as Christ himself was; but before God we are bountifully blessed with all good things." (LW, vol. 24, "Sermons on the Gospel of John, Chapter 14-16, p. 84).

Blessings on your proclamation!

Watch Your Tongue

 

James 3:1-12 is the third in a series of texts from this book appointed during the Year of Mark. This passage is appointed for the 17th Week of Pentecost.  As is true of the whole book of James, this passage comes from the wisdom literature, most commonly found in the Hebrew Scriptures, but sprinkled throughout the New Testament.  It will be the preacher's task to proclaim this wisdom.

(The following questions are not meant to be exhaustive, but are best used in conjunction with other fine sets of questions with other concerns. These questions have been developed to help the exegete discover the function of the Word in the text, a fundamental 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 passage is devoted almost solely to the dangers of the tongue (i.e. wicked speech).  The way this is done is by lifting up the power of the tongue to control and destroy.  Near the end of the passage, the writer seems to despair at the thought that the same tongue is used to bless and curse.  This is the Word functioning as Law, alerting us to our need for the Spirit, whose gifts are love, patience, kindness, and self-control, among others.

2.  How is the Word not functioning in the text?  There is no Gospel word here, no word that proclaims God's embrace, or God's work in Christ.

3.  With whom are you identifying in the text?  We, as readers, are being spoken to here. We identify with the audience to whom this was written.  We need to "watch our tongues" as well.

4.  What, if any, call to obedience is there in this text?  In some ways, this whole passage, a call to tame the tongue, is an implicit call to obedience.  That is to say, our response to Christ's love, is that we speak only in love.  That is, of course, a fine thought, but that is not the way the Word functions in this text.

5.  What Law/Gospel couplet is suggested by this text?  We can take some of the vocabulary from this text and create several couplets that might be helpful.  Some ideas:  astray/guided on right paths; stained/cleansed; cursed/blessed.

6.  Exegetical work:  It is helpful to note that the term in verse 2 translated "perfect" is telios, a common Greek word, often translated complete, or mature.  In this case, it means a person who is morally mature, not one who is without sin.  The writer is pointing out that the person who can control their tongue is morally mature.  In verse 8 we read that "no one can tame the tongue." This points to our need for the Spirit in controlling our tongue.  Pheme Perkins, in her fine commentary on this passage, says this:  "The wisdom traditions that James employs insist that wisdom is God's gift, not a human achievement.  By underlining the power that the tongue has over human beings, James also reminds readers that any success they have in disciplining speech will also be a gift from God."  (Interpretations Series, First and Second Peter, James, and Jude, p.120).  In Augustine's well-known work, On Nature and Grace, he argues with Pelagius about this passage, insisting that James "was determined to show what a great evil a man's tongue can be, so great that it cannot be tamed by anyone, even though that is not true of wild beasts.  He said this not in order that we should tolerate evil but in order that we should ask for divine grace to tame our tongue." (Ancient Christian Commentary on Scripture, NT, vol. XI, p. 40).

7.  Consider the insights of the pioneers of the New Homiletic?  David Buttrick advised the preacher to be alert to the number of moves one made in a sermon.  Were there too many or too few?  In this text it will be important to find a number of appropriate moves since the text itself is so focused.

Blessings on your proclamation!