Jesus' Inauguration

Matthew 4:12-23, the gospel text appointed for the Third Sunday after the Epiphany, is Matthew's record of the inauguration of Jesus.  We have his inaugural address - one line: "Repent, for the kingdom of heaven has come near," the formation of his Cabinet - the calling of the first disciples; and the beginning of his work:  he went throughout Galilee, "proclaiming the good news of the kingdom and curing every disease and every sickness among the people."  This inauguration gives hope to all, as well as calling all to action.  Our discipleship is inaugurated as well.

(The following questions are meant to supplement many other fine exegetical methods available to the preacher.  These questions come from my brief guide to Law and Gospel preaching, Afflicting the Comfortable, Comforting the Afflicted, whereby I attempt to unearth some of the central issues for Law/Gospel preachers.  My guide is available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  Jesus, the Word made flesh, is very active in this text:  He is calling for repentance, he is issuing the call to follow, and he is proclaiming good news, and healing the people.  This is a complete listing of all the ways the Word can function.  The call to repentance is the Word functioning as Law, showing us our need for Christ. The announcement of Jesus healing and preaching is the Word functioning as Gospel, announcing what God is doing on behalf of the world through Christ.  Finally, the call to follow Jesus is the Word functioning as the Call to Obedience, instructing us how to live in response to the Gospel.

2.  With whom are you identifying in the text?  We are all those addressed by Jesus;  we are those who hear the call to repent, those who hear the call to follow, and those who hear the good news and are healed.  It will be up to the preacher to decide which of these groups to center the sermon on, or perhaps how to touch on all these groups, though that is tricky.  As the saying goes, "The preacher who attempts to exhaust his or her subject, only ends up exhausting the listeners!"

3. What Law/Gospel couplet is suggested by this text?  One can simply take the three functions of the Word in this text, and imagine a couplet for each one.  For example:   sitting in darkness/seeing a great light; lost in sin/repentant and found;  wandering without direction/following Jesus; in despair/hearing the good news; sick and dying/healed and alive.

4.  Exegetical work:  It is interesting to see commentators struggling with the report that the newly called disciples of Jesus followed Jesus immediately.  This word, which is much more common in the gospel of Mark than it is in Matthew, is nevertheless present 15 times in Matthew.  It suggests that the call by Jesus was something irresistible.  Because this seems difficult for us to understand, commentators have attempted to explain it.  For example in the Abingdon Bible Commentary on Matthew we read:  "[The disciples] must have come into contact with Jesus before this and must have heard him preaching and teaching in Galilee. Whether the resolve to follow Jesus involved a complete abandoning of their daily work there and then is doubtful." (p. 1000). Similarly the New Layman's Bible Commentary has this to say:  "The record assumes these fishermen to have had a previous knowledge of Jesus, which fact is confirmed in Jn. 1:35-42, where it is shown that they already believed Jesus to be Israel's Messiah." (p. 1225)  This notion, that the disciples must have had prior knowledge of Jesus, and faith in him is, of course, possible, but the fact remains that Matthew does not see fit to tell us that.  It is much more interesting to ponder why it is that Matthew paints this picture of Jesus.  Could it be that something about Jesus' power is being proclaimed?  Or perhaps is there a call for us to give up our excuses and follow immediately?  It seems much more interesting to ponder these things than to simply dismiss Matthew's account as incomplete.

5.  How does the Crossings Community model work with this text?  Archived under Gospel A for 2011, Steve Kuhl does a fine job of showing how "business as usual" gets upended when the "unusual business of Christ" begins.  He shows how the disciples who are going about their business are also those who live in the land of darkness, and how they need the light of Christ.  See the complete analysis by going to crossings.org/text study.

Blessings on your proclamation!

What Are You Looking For?

The gospel text appointed for the Second Sunday after the Epiphany in the Year of Matthew, John 1:29-42, is an Epiphany text par-excellence.  It epitomizes epiphanies.  In nearly every verse something is being revealed, or someone is having an epiphany.  The text is all about revealing who Jesus is, even to the point that an entire Christology (Jesus as pre-existent Christ, Cosmic Redeemer, Spirit-anointed Messiah) is announced.  We have already been told in John's prologue that "what has come into being in him is life" but already here we have this being worked out.  Jesus' first words to his disciples are also recorded:  "What are you looking for?"  The answer, which the disciples did not give, might well have been, "We are looking for life."  Jesus is that life.

(The following questions are a sample from my brief guide to Law and Gospel preaching, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.  These questions attempt to unearth the fundamental concerns of Law and Gospel preachers.)

 1.  How does the Word function in the text?  This text is all about testimony.  This text reveals Jesus.  Jesus is the "Lamb of God who takes away the sin of the world."  He is "a man who ranks ahead of me because he was before me."  He is "the one who baptizes with the Holy Spirit."  Jesus is the Messiah, the Anointed One.  All of this is a gospel function, announcing to us one who can finally take away the sin of the world - ours included.

2.  How is the Word not functioning in the text?  There is no word of Law here.  It might be argued that by mentioning "the sin of the world" our need of the Lamb of God is being highlighted.  This is true, but an explicit mention of our need is not present.  It is certainly no difficult task to flesh out our need of this sacrificial lamb, but we will need other texts for this.

3.  With whom are you identifying in the text?  We are in the place of the bystanders who hear John's words.  We hear him testify as to the identity of Jesus.  Near the end of this passage we meet Andrew and Simon, who have heard the testimony of John.  They are the first believers.  We would do well to identify with them.

4.  What, if any, call to obedience is there in this text?  Andrew and Simon provide us with an example to follow.  Andrew, particularly fulfills this task as he hears the testimony of John, believes, and then immediately testifies to "what he has seen and heard."  This then, as believers, is our call.

5.  What Law/Gospel couplet is suggested by this text?  John the Baptist's words, "I myself did not know him," - repeated twice - are a clue to a possible couplet.  John's words suggest couplets like:  in the dark/enlightened; blind/eyes opened; without understanding/wise.

6.  Exegetical work:  Peter Ellis' book, The Genius of John, argues that this Gospel is, from beginning to end, structured in an artful way using the ancient form of chiasm.  In this brief passage we have a clear example of this:  Verses 29-34 and verses 35-42 both begin with the announcement that Jesus is the Lamb of God, both continue with the revelation that "we did not know him", and both conclude with an announcement of Jesus' revealed identity - Son of God and Messiah.  It might be fruitful to delve into the Old Testament background for each of these titles given to Jesus in this passage.  We might ask what the Jewish rites of sacrifice had to do with this title of Lamb of God.  We might want to look at Ezekiel's words regarding the Son of Man.  Other prophets' words regarding the Anointed One might also be revealing.  John is undoubtedly calling on many Old Testament passages in announcing Jesus in this way. Another way to proceed might be to look at the whole Christology that is presented here:  Lamb of God, One who was before me, One the Spirit remains on, One who baptizes with the Spirit, Son of God, Rabbi, Messiah, Anointed One.  Raymond Brown, in his classic commentary is always insightful.  He notes that in this passage "on each day there is a gradual deepening of insight and a profounder realization of who it is that the disciples are following." (The Gospel According to John I-XII, p. 76)  Perhaps this will be the task for our sermon as well.

7.  Consider the insights of the pioneers of the New Homiletic?  Fred Craddock reminded us that we need to bring the experience of the text to the listener, not just the content.  How will we do that here?  We dare not preach theology alone.  That rarely preaches.

Fulfilling All Righteousness

Matthew 3: 13-17, the gospel lesson appointed for the Baptism of Our Lord, is a brief account, but amongst the Synoptic gospels, surprisingly it is the lengthiest account we have of Jesus's baptism  It includes a dialogue with John the Baptizer prior to the baptism, which is recorded nowhere else.  In this dialogue we hear Jesus say, "Let it be so now; for it is proper for us in this way to fulfill all righteousness."  This is a clue to the concern of the entire book of Matthew: that "all righteousness" be fulfilled.  We will need to attend closely to this theme as we enter now this Year of Matthew.

(The following questions attempt to unearth some of the concerns of Law and Gospel preachers as outlined in my brief guide to Law and Gospel preaching, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.  These are questions are not meant to be exhaustive but used in conjunction with other sets of questions that unearth other insights.)

1.  How does the Word function in the text?  This brief text is complex in that the Triune God is present and all three Persons are active.  To answer the question of how the Word is functioning we usually seek to understand what God or Jesus or the Spirit is doing or saying.  Here God is saying, "This is my Son, the Beloved, with whom I am well pleased."  This is an announcement of the identity of Christ - a gospel function.  Jesus also is speaking, as well as being acted upon, and his announcement is that his baptism will "fulfill all righteousness."  This is also a gospel function.  Finally, the Spirit is active in alighting on Jesus following the baptism in the form of a dove, identifying him as the Beloved Son, again a gospel function.  In each case, the Word functions to announce the good news that Jesus is the Beloved Son of God who comes to fulfill all righteousness.

2.  How is the Word not functioning in the text?  Since this this text is almost exclusively testimony regarding Jesus' identity there is no Law in this text, no word which exposes our need for Christ.  We might infer from Jesus' words regarding the fulfillment of righteousness that we too need to be concerned with this, but this text offers no word in that regard.

3.  With whom are you identifying in the text?  We know that it is always important to identify with the people whom are addressed by the Word, not with Jesus or God or the Word itself.  In this case, the Word is speaking to those who witness this baptism - and by way of the scriptures to us who now hear or read this Word.  We are the ones to whom God is speaking when the voice from heaven declares, "This is my Son, the Beloved, with whom I am well pleased."

4.  What, if any, call to obedience is there in this text?  A text functions as a call to obedience when it invites us to live in response to God's work in Christ.  Here it would seem that the call to obedience involves following our Lord's example and seeking baptism.  Having said that, the baptism of Christ and our baptism are clearly different in that Christ was without sin and we need cleansing from sin.

5.  Exegetical work:  Kurt Aland's Synopsis of the Four Gospels is often a wonderful tool for comparing similar stories in the gospels.  This story is a great example of this.  When we compare the four accounts of Jesus' baptism we see that this opening dialogue between John and Jesus is reported only in Matthew, as is the concern about fulfilling "all righteousness."  We see also that only Matthew mentions the Jordan River as the site of the baptism.  Does this have significance pointing to Jesus' entry into a new "promised land"? Finally it is important to note that the voice from heaven, which in Mark and Luke speaks directly to Jesus:  "You are my beloved Son; with you I am well pleased," in Matthew addresses not Jesus but the witnesses of this event:  "This is my beloved Son, with whom I am well pleased."  In Mark and Luke we overhear the words from heaven, but in Matthew we are addressed directly.  This is an important difference.

6.  Consider the insights of the pioneers of the New Homiletic?  Eugene Lowry was clear that moving our listeners from disequilibrium to equilibrium was important.  This text, since it centers on Jesus' identity, might be an excellent opportunity to speak of our dis-ease with that identity, and then provide a way to ease that discomfort.

Not Wishing to be Cheered Up

The Slaughter of the Holy Innocents, found in Matthew 2:13-23, the text appointed for the First Sunday after Christmas, is a story that theologian Phylis Tribble famously called a "text of terror".  That is an apt description.  There are few texts in the Bible to match it.  Having it assigned for the day means being put face-to-face with the violence that is not only present in the world, but is even more evident at the birth of the One who is called Prince of Peace.  This text is not for preachers who are faint of heart!

(The following questions get at some of the basic issues for Law and Gospel preachers.  For a more indepth discussion of this genre of preaching, please see my brief guide to Law and Gospel preaching, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  Undoubtedly, the main function of the text is Law.  This text brings us into the world of violence - murderous kings, a flight in the night for refugees, and all the rest.  This text shows us how much we need the hope that only God can give.  That being said, even amidst all this, there is a sense of Gospel, because of the phrase, "This was to fulfill what had been spoken by the prophet."  Even amidst the tragedy and bloodshed God is at work. This is good news!

2.  How is the Word not functioning in the text?  There is no call to obedience in this story.  That is to say, there is no point at which we are invited to live in a certain way in response to the Gospel.  We will need to look elsewhere for that.  Paul's words in Romans 8 are a good place to start.

3. With whom are you identifying in the text?  The Word most clearly addresses Joseph in this text so he must be our first choice.  Joseph is the one who receives the word from the angel concerning the murderous plans of Herod, and also the word of Herod's death.  Joseph, therefore, is the one who receives the Word which saves his family, and also assures him that he is free to go home.

4.  What Law/Gospel couplet is suggested by this text?  Again, Joseph is our key.  Several couplets come to mind:  in danger/safe from harm; afraid/at peace; in flight/home at last.

5.  Exegetical work:  It is interesting to compare this story with the story of Moses.  Not only does that story also involve a murderous king and a miraculous rescue, but the very words that the angel uses in Matthew are present in the Moses story:  "Those who were seeking your life are dead." (Exodus 4:19)  To understand the wickedness of Herod  it is instructive to know that Augustus reportedly said of Herod, "It is better to be Herod's hog than to be his son."  Herod apparently did not eat pork, but famously had more than one of his sons killed.  One of his most infamous crimes was his command as his own death approached. "The principal men of the entire Jewish nation should come into his presence (at his deathbed) and then be ordered killed after his own death... that it might seemingly, at least, afford an honorable mourning at his funeral!" (Unger's Bible Dictionary, p. 471f)  One note regarding translation:  In verse 18b we read: "Rachel weeping for her children, she refused to be consoled, because they were no more." The phrase translated "refused to be consoled" might also be understood as "wished not to be cheered up."  This is a potent phrase in this time of Christmas 'cheer'. There are probably those amongst our listeners who do not wish to be cheered up, but instead need to be offered hope that goes well beyond merely 'good cheer.'

Blessings on your proclamation!

Doxology Amidst Dogma

In the opening verse of Luke's Christmas story, recorded in Luke  2:1-20, we hear that "a decree went out from Emperor Augustus that all the world should be registered." (NRSV)   The word translated 'decree' is actually a Greek word we know well:  dogma.  A dogma was often an imperial command; one ignored it at one's peril.  Later in the story we hear of the song of the heavenly host who sing, "Glory to God in the highest heaven, and on earth peace among those whom he favors." The opening word in that song is also a Greek word we know well:  doxa, from which we derive the word doxology.  So what we have in this story is doxa amidst dogma - songs of praise to God amidst all the decrees of the empire.  What a sign of hope this is!

(The following questions are part of a method I have developed in my brief guide to Law and Gospel preaching, Afflicting the Comfortable, Comforting the Afflicted, available from amazon.  These questions are a way of getting at some of the fundamental issues for law and gospel preachers.)

1.  How does the Word function in the text?  This is a very complete story from the standpoint of Law and Gospel.  The Word functions clearly to announce the multiple ways we need Jesus - this is the Law.  For example, we need Jesus because we live in a world of decrees, of emperors, of poverty, and of many other afflictions.  In short, we live in a broken world.  The Word also functions to announce God's amazing gift of Jesus - this is, of course, pure Gospel.  Jesus comes as one of us, vulerable, poor, dependent on the good graces of others.

2. With whom are you identifying in the text?  There are multiple characters we could identify with, but the shepherds seem the most helpful.  It is always important to identify with those whom the Word addresses, and the Word addresses them directly: "To you is born this day in the city of David, a Savior, who is the Messiah."  We are those living in a world of decrees, poor, alone on a hillside in the night, wondering if God even knows we exist, who are visited by an angel.

3.  What, if any, call to obedience is there in this text?  There is no clear call to obedience here, but it is clear that the shepherds are examples for us.  Luke tells us that "they made known what had been told them about this child." That is our charge as well - to make known what has been told us.

4.  What Law/Gospel couplet is suggested by this text?  Again the shepherds help us here.  They are first afraid, then hopeful.  They are at first silent, then boldly telling all what they have heard and seen.

5.  Exegetical work:  Luther, in a sermon for Christmas Eve, 1525, noted that the birth of the Christ is a fulfillment of the Magnificat:  "He has brought down the powerful from their thrones, and lifted up the lowly; he has filled the hungry with good things, and sent the rich away empty."  Luther said, "Nobody notices or understands what God performs in the stable.  He permits big houses and the expensive rooms to remain empty; he permits them to eat, to drink, and to be of good cheer, but this solace and this treasure is hidden from them.  Oh, what a dark night must been over Bethlehem at that time that they did not see such a light!"(Luther's Work's, vol. 52, p. 9-10)  This reminds me again of how God brings 'doxology' in the time of 'dogma'.  When the world is enamored with pomp and circumstance, God brings life to the world through the lowliest folk.  It is as St. Paul said: "God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, things that are not, to reduce to nothing things that are, so that no one might boast in the presence of 'God." (I Cor. 1:27-29)

6.  Consider the insights of the pioneers of the New Homiletic?  Henry Mitchell always urged the preacher to be the first one to celebrate the gifts of God revealed in the text.  Where is our celebration going to burst forth in our sermon?  Where is our ecstasy going to be revealed?

Blessings on your proclamation!

Joseph's Christmas Story

The gospel of Luke so dominates the Christmas season that only occasionally are we afforded an opportunity to experience the birth of Christ from a perspective other than Luke's. So we are quite happy that, in this year of Matthew, on the last Sunday of Advent, we are given a chance to hear from a diffrent perspective, that of Joseph, the husband of Mary.  As we might expect, Mary is not the only one rocked by the announcement that she is pregnant without the aid of human agency.  Now it is Joseph's turn to hear those ubiquitous first words of the angel, "Do not be afraid."  Many times will we hear those words in the stories to be told in the days ahead.  They come to us now.

(The following are a series of questions I have developed in my brief guide to Law and Gospel preaching, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.  These questions attempt to ferret out some of the basic concerns for preachers of this genre.)

1.  How does the Word function in the text?  The Word functions here to bear witness to the miraculous nature of Jesus' origin.  There is no attempt to explain: Jesus is of the Holy Spirit;  Jesus is "God with us."  In addition, we are told that "Jesus will save his people from their sins."  All of this is pure Gospel.  As the First Lesson, Isaiah 7:10-16 points out, God has heard the cries of the people, and as a result a child will be born and his name will be Emmanuel.

2.  How is the Word not functioning in the text?  The Word functioning to expose our need for Christ we call the Law.  Is it present here?  If so, there are only hints of it.  Sins are mentioned, and our need to be saved from them, but that's about all.  In order for a robust message of the Law, we will need to mine other passages.

3.  With whom are you identifying in the text?  There is really only one answer to this:  Joseph.  Joseph is the one addressed by the Word:  "Do not be afraid to take Mary as your wife."  We also are those whom God calls to special work, albeit not to be the earthly father of the Christ, and we too are often afraid of that call.  This passage encourages us to trust the call of God.

4.  What, if any, call to obedience is there in this text?  Much of this text is a call to obedience as Joseph is called to stop being afraid, and commanded to take Mary as his wife.  Because God is faithful, because God is powerful, because God is forgiving, we can heed this call to obedience and do the work we are called to do.  Obedience is always a response to the Gospel.

4.  What Law/Gospel couplet is suggested by this text?  We might imagine the conflicting thoughts in the mind of Joseph and come up with several couplets;  afraid/bold; conflicted/at peace; confused/enlightened.

5.  Exegetical work:  As Matthew begins this birth narrative, he tells us that Mary "was found to be with child from the Holy Spirit."  It is clear that the reader knows this before Joseph does, because in the very next verse we are told that he is planning to divorce Mary, assumedly because he has learned that she is pregnant and he knows the child is not his.  Why does Matthew make it a priority to tell us right away that the child is of the Holy Spirit?  It could be simply that he does not want even a moment of shame to be loaded onto Mary.  Possibly, however, it is because of what has already been hinted of in the geneology preceding this passage.  In the first fifteen verses of Matthew 1 we have the "begats"(i.e. "the father of ...).  When we get to verse 16, if the pattern were to remain in force we would expect the following:  "And Jacob the father of Joseph, and Joseph the father of Jesus."  Instead we read:  "And Jacob the father of Joseph, and Joseph the husband of Mary, of whom Jesus was born, who is called the Messiah."  Through all of these generations, only here is the father of the one born left in question. And so, in the birth narrative written by Matthew, the first order of business is to clear up the mystery regarding who 'begat' Jesus.  It turns out the father is the Holy Spirit.  In three different ways we told this is so: 1) Through the words of the angel; 2) Through the words of the prophet; and 3) Through the narration which assures us that Joseph had "no marital relations with [Mary] until she had borne a son."  All of this functions to bear testimony to the divine nature of Jesus - no small thing.

6.  Consider the insights of the pioneers of the New Homiletic?  Charles Rice placed much emphasis on the need to help listeners recognize their shared story in a text. This is particularly challenging in a text like this, since Joseph's experience is singular.  We will need to work hard as preachers to help our listeners recognize their shared story in this story.

Blessings on your proclamation!

The One Who is to Come

Authenticity is a buzzword these days.  Everyone, everywhere is encouraged to be authentic.  Churches are applauded which appear authentic - true to themselves.  Matthew 11:2-11, the gospel lesson appointed for the 3rd Sunday of Advent, is a study in authenticity.  "Are you the one who is to come, or are we to wait for another?" asks John.  And the crowds around Jesus ask about John, "Is this the one about whom it was said, 'See, I am sending my messenger ahead of you, who will prepare your way before you'?" The Real Deal was important to Jesus' hearers.  It remains supremely important to us all.

(The following questions come from the method I have laid out in my brief guide to Law and Gospel preaching, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.  These are questions meant to supplement other questions asked by other methods.  These questions get at some of the issues for Law and Gospel preachers.)

1.  How does the Word function in the text?  The Word bears testimony.  It functions to tell us that Jesus is "the one who is to come," the Messiah.  It also functions to tell us that John is the messenger who prepares the way for Christ, even as the prophet foretold.  This testimony is a gospel word, proclaiming to us that the One for whom the world has waited is amongst us.

2. How is the Word not functioning in the text?  There is no word of Law in this text, exposing our need for Christ.  There is clearly acknowledgement of the brokenness of the world where the blind, lame, leprous, deaf, poor, and those dying must live.  Yet there is no word of judgement here.

3.  With whom are you identifying in the text?  We are those who are questioning what is real.  We are like John, in our prisons, wondering if Jesus is the One who is to come.  We are also like those who question Jesus about John.  We want to know what is real.

4.  What Law/Gospel couplet is suggested by this text?  We can imagine several:  doubting/faith-filled; despairing/hopeful; lost/found.

5.  Exegetical work:  Dougals Hare has an interesting commentary on this passage in his Matthean commentary.  He notes the general agreement that verse 5 (the blind receive their sight, the lame walk, the lepers are cleansed, etc.) echoes the words of the prophet in Isaiah 61:1 and 35:5-6.  Hare goes on to say, however, that verse 6 answers a deeper question:  "What does it mean for me that God  is opening a new age in and through Jesus?"  (Interpretation series, "Matthew", p. 121)  The answer, according to Jesus, is "blessed is anyone who takes no offense at me."  Hare introduces an excellent point for any preacher to ponder regarding this text:  Yes, it's true that the new age that Jesus opens up is shown by miracles of healing and reconciliation.  Where are those miracles in evidence around me?  Where do I see healing, reconciliation and resurrection?  When I can answer those questions, then I begin to have faith that Jesus is truly the One who is to come.

6.  How does the Crossings Community model work with this text?  Mark Marius does a very inventive analysis of this text using the Crossings' diagnosis/prognosis model.  He envisions this text as a play with John the Baptist as a diva who demands a prominent role.  Archived under Gospel Year A for 2011, you can see the whole analysis by going to crossings.org/textstudy.  Highly recommended.

Blessings on your proclamation!